OF THL U N I VLRS ITY or ILLINOIS Return this book on or before the Latest Date stamped below. A charge is made on all overdue books. University of Illinois Library OCT 2'-i. 12 111 r, \ r'» Wki APR\, LIBRARY OF THE UNlVEKSIIt Of latNuS.^ ^^^^ CONTENTS. THE FIRST BOOK. ADMONITIONS, USEFUL FOR A SPIRITTIAL LIFE. Chapter Pagb I. Of the Imitation of Christ, and contempt of all the vanities of the world ii II. Of thinking humbly of ourselves ..... 13 III. Of the doctrine of Truth 15 IV. Of wisdom and forethought in our actions . 18 V. Of reading the Holy Scriptures 19 VI, Of inordinate affections 20 VII. Of avoiding vain hope and pride 21 VIII. That too much familiarity is to be shunned . 23 ^ IX. Of obedience and subjection 24 ^ X. Of avoiding many words 25 i^XI. Of the obtaining of peace, and of zealous desire for growth in grace 26 XII. Of the profit of adversity 28 XIII. Of resisting temptation 29 "XlV. Of avoiding rash judgment 33 XV. Of works done out of charity 34 XVI. Of bearing with the faults of others .... 35 ^ S I 90865 4 Chapter ir AGS XVII. Of life in SL religious cominiinity • . • • 37 XVIII. -jR 3^ XIX. Of the exercises of a good religious' person . 41 XX. Of the love of solitude and silence .... 44 XXI. 48 XXII. Of the consideration of human misery . . 51 XXIIL 55 XXIV. Of judgment, and the punishment of sinners CO XXV. Of the zealous amendment of our whole life 63 , THE SECOND BOOK. ADMONITIONS CONCERNING INWARD THINGS. I. 60 II. / 0 III. IV. Of a pure mind, and a simple intention . . '76 V. Of the consideration of one*s self .... 78 VI. 70 VII. Of the love of Jesus above all things . . . 82 VIII. Of familiar friendship with Jesus .... 83 IX. 86 X. Of gratitude for the grace of God .... 90 XI. That the lovers of the Cross of Jesus are few 93 XII. Of the royal way of the holy Cross .... 95 THE THIRD BOOK. OF INTERNAL CONSOLATION. 1. Of Christ's speaking inwardly to the faithful 103 5 Chapter Page II. That the truth speaketh inwardly without noise of words 104 III. That the words of God are to be heard with humility, and that many weigh them not . 106 IV. That we ought to live in truth and humility before God 109 V. Of the wonderful effect of divine love . . 112 VI. Of the proving of a true lover 115 VII. That grace is to be guarded by humility . . 118 VIIL Of a mean conceit of ourselves in the sight of God 121 IX. That all things are to be referred unto God, as their last end 123 X. That to despise the world and serve God, is sweet 124 XI. That the longings and desires of our hearts are to be examined and moderated . . . 127 XII. Of the growth of patience in the soul, and of striving against concupiscence • . . . 129 XIII. Of humble obedience after the example of Jesus Christ 131 XIV. Of considering the secret judgments of God, that so we be not lifted up for anything good in us 133 XV. In every thing which we desire, how we ought to feel, and what we ought to say • , , 135 XVI. That true comfort is to be sought in God alone 137 XVII. That all our anxieties are to be rested on God 138 XVIII. That temporal sufferings must be borne pa- tiently, after the example of Christ . . 140 6 Chapter Pagb XIX. Of the endurance of injuries, and of the proof of true patience 141 XX. Of the acknowledging of our own infirmi- ties; and of the sufferings of this life 144 XXI. That we are to rest in God above all his gifts and benefits 146 XXII. Of the remembrance of God's manifold benefits 150 XXIII. Of four things that bring great inward peace 152 XXIV, Of avoiding curious enquiry into the lives of others 155 XXV. Wherein firm peace of heart and true spiritual progress consisteth .... 156 XXVI. Of the excellency of a free mind, which is sooner gained by humble prayer than by study 158 XXVII. That it is love of self which most hinder- eth from the chief est good .... 160 XXVIII. Against the tongues of slanderers . . . 162 XXIX. How that we ought to call upon God, and to bless him, when tribulation is upon us 163 XXX. Of craving the divine aid, and of confi- dence of recovering grace 164 XXXI. Of the contempt of all creatures, in order to find out the Creator 168 XXXII. Of self-denial, and renouncing every evil appetite 170 XXXIII. Of inconstancy of heart, and of having our final intent directed unto God . . 172 Chapter Page XXXIV. That God is precious above all things, and in all things, to him that loveth him 173 XXXV. That there is no security from temptation in this life 176 XXXVI, Against the vain judgments of men . . 178 XXXVII. Of pure and entire resignation for the obtaining freedom of heart .... 179 XXXVIII. Of good government of ourselves in things outward, and of recourse to God in dangers 181 XXXIX. That a man should not be over-careful in matters of business 183 XL. That man hath of himself no good thing, nor any thing whereof he can glory . 184 XLI. Of the contempt of all temporal honor . 186 XLII. That our peace is not to be set on men . 187 XLIII. Against vain and secular knowledge . . 188 XLIV. Of not attracting to ourselves outward things , 190 XLV. That credit is not to be given to all ; and that man is prone to offend in words . 191 XLVI. Of putting our trust in God when evil words arise 194 XLVII. That all grievous things are to be en- dured for the sake of eternal life . . 197 XLVIIL Of the day of eternity, and this life's straitnesses .••199 XLIX. Of the desire of everlasting life, and how great rewards are promised to those that strive resolutely , , . 20a 8 Chapter Page Lo How the desolate ought to give up himself into the hands of God 206 LI. That a man ought to employ himself in works of humility, when strength is want- ing for higher employment 210 LII. That a man ought not to account himself as worthy of comfort, but rather as deserv- ing of chastisement 212 LIII. That the grace of God is not given to those who relish earthly things .214 LIV. Of the different stirrings of nature and grace 216 LV, Of the corruption of nature, and the efficacy of divine grace 221 LVI. That we ought to deny ourselves and imi- tate Christ by the Cross , . 224 LVII. That a man should not be too much de- jected, even when he falleth into some defects 227 LVI 1 1. That high matters and God's secret judg- ments are not to be narrowly inquired into .229 LIX. That all our hope and trust are to be fixed in God alone , . 234 THE FOURTH BOOK. CONCERNING THE COMMUNION. A devout exhortation to the Holy Communion . . . 237 L With how great reverence Christ ought to be received o ..o « 238 9 Chapter Pagb II. That the great goodness and love of God is exhibited to man in this sacrament . . , 244 III. That it is profitable to communicate often . 247 IV. That many benefits are bestowed upon those that communicate devoutly . . . 250 V. Of the dignity of this sacrament, and of the ministerial function . . . . « . . = 253 VI. An inquiry concerning spiritual exercise before communion ........ 255 VII. Of thoroughly searching our own conscience, and of holy purposes of amendment . . 256 VIII. Of the oblation of Christ on the cross, and of resignation of ourselves '258 IX. That we ought to offer up ourselves and all that is ours unto God, and to pray for all . 260 X. That the holy communion is not lightly to be forborne 262 XI. That the body and blood of Christ and the Holy Scriptures are most necessary unto a faithful soul 266 XII. That he who is about to communicate with Christ ought to prepare himself with great diligence 271 XIII. That the devout soul ought with the whole heart to seek union with Christ in this sacrament 273 XIV. Of the fervent desire of some devout persons to receive the body and blood of Christ . 275 XV. That the grace of devotion is obtained by humility and denial of ourselves .... 277 10 Chapter Pagk XVI. That we ought to lay open our necessities to Christ, and to crave his grace . . , . . 279 XVII. Of fervent love, and vehement desire to receive Christ ........ o . 280 XVIII. That a man should not be a curious searcher into the holy sacrament, but an humble follower of Christ, submitting his sense to divine faith o 283 OF THE IMITATION OF CHRIST. ADMONITIONS, USEFUL FOR A SPIRITUAL LIFE. CHAPTER I. Of the Imitation of Christy and Contempt of all the Vanities of the World, " TTE that followeth Me, walketh not in darkness,"^ saith the Lord. These are the words of Christ, by which we are taught to imitate His life and man- ners, if we would be truly enlightened, and be deliv- ered from all blindness of heart. Let therefore our chief endeavor be to meditate upon the life of Jesus Christ. 2, The doctrine of Christ exceedeth all the doc- trines of holy men ; and he that hath the Spirit, will find therein the hidden manna. But it falleth out, that many, albeit they often hear the Gospel of Christ, are yet but little affected, be- cause they have not the Spirit of Christ. * John viii. 12. Whosoever then would fully and feelingly under- stand the words of Christ, must endeavor to conform his life wholly to the life of Christ. 3. What will it avail thee to be engaged in pro- found reasonings concerning the Trinity, if thou be void of humility, and art thereby displeasing to the Trinity ? Surely great words do not make a man holy and just ; but a virtuous life maketh him dear to God. I had rather feel compunction, than know the definition thereof. If thou knewest the whole Bible by heart, and the sayings of all the philosophers, v/hat would it profit thee without the love of God ^ and without grace ? Vanity of vanities, all is vanity,2 except to love God, and him only to serve. This is the highest wisdom, by contempt of the world to tend towards the kingdom of Heaven. 4. It is therefore vanity to seek after perishing riches, and to trust in them. It is also vanity to strive after honors, and to climb to high degree. It is vanity to follow the desires of the flesh, and to labor for that for which thou must afterwards suffer grievous punishment. It is vanity to desire to live long, and not to care to live well. It is vanity to mind only this present life, and not to make provision for those things which are to come. It is vanity to love that which speedily passeth I Cor. xiii. 2. ^ Eccles. i. 2. away, and not to hasten thither where everlasting joy awaiteth thee. 5. Call often to mind that proverb, " The eye is not satisfied with seeing, nor the ear filled with hearing." ^ Endeavor therefore to withdraw thy heart from the love of visible things, and to turn thyself to the invisible. For they that follow their lusts stain their own consciences, and lose the grace of God. CHAPTER II. Of Thinking Humbly of Ourselves, A LL men naturally desire knowledge ; ^ but what availeth knowledge without the fear of God 1 Surely, an humble husbandman that serveth God, is better than a proud philosopher who, neglecting himself, is occupied in studying the course of the heavens. Whoso knoweth himself, is lowly in his own eyes, and delighteth not in the praises of men. If I understood all things in the world, and had not charity, what would it avail me in the sight of God, who will judge me according to my deeds } 2. Cease from an inordinate desire of knowledge, for therein is much distraction and deceit. Learned men are anxious to seem learned to others, and to be called wise. 1 Eccles. i. 8. ^ Eccles. i. 13 ; Arist. Met. 1. 1. ^ i Cor. iii. i. There be many things to know which doth little or nothing profit the soul : And he is very unwise who minds other things more than those that tend to his salvation. Many words do not satisfy the soul; but a good life comforteth the mind, and a pure conscience giveth great confidence toward God. 3. The more thou knowest, and the better thou understandest, the more strictly shalt thou be judged, unless thy life be also the more holy. Be not therefore elated in thine own mind because of any art or science, but rather let the knowledge given thee make thee afraid. If thou thinkest that thou understandest and know- est much ; ^et know that there be many more things which thou knowest not. Affect not to be overwise, but rather acknowledge thine own ignorance.^ Why wilt thou prefer thyself before others, seeing there be many more learned, and more skilful in the Scripture than thou ? If thou wilt know or learn anything profitably, desire to be unknown, and to be little esteemed. 4. The highest and most profitable lesson is the true knowledge and lowly esteem of ourselves. It is great wisdom and perfection to think nothing of ourselves, and to think always well and highly of others. If thou shouldest see another openly sin, or commit some heinous offence, yet oughtest thou not to think 1 Rom. xii. 16. the better of thyself; for thou knowest not how long thou shalt be able to stand. We are all frail,i but do thou esteem none more frail than thyself. CHAPTER III. 0/" the Doctrine of Truth. HAPPY is he whom truth by itself doth teach,^ not by figures and words that pass away, but as it is in itself. Our own opinion and our own sense do often de- ceive us, and they discern but little. What availeth it to cavil and dispute much about dark and hidden things,^ for ignorance of which we shall not be reproved at the day of judgment.'* It is a great folly to neglect the things that are profitable and necessary, and to choose to dwell upon that which is curious and hurtful. We have eyes and see not."* 2. And what have we to do genera and species? He to whom the Eternal Word speaketh, is delivered from many an opinion. From one Word are all things, and all things utter one Word ; and this is the Beginnings which also speaketh unto us. No man without that Word understandeth or judg- eth rightly, 1 Gen. viii. 21. • Eccles. iii. 9-H. * Psalm xciv. 22. * Psahn cxv. 5 16 He to whom all things are one, he who reduceth all things to one, and seeth all things in one ; may enjoy a quiet mind, and remain at peace in God. O God, who art the truth, make me one with thee in everlasting love. It wearieth me often to read and hear many things : In Thee is all that I would have and can desire. Let all doctors hold their peace; let all creatures be silent in Thy sight ; speak Thou alone unto me, 3. The more a man is at one within himself, and becometh of single heart, so much the more and higher things doth he understand without labor ; for that he receiveth the light of wisdom from above.^ A pure, single, and stable spirit is not distracted, though it be employed in many works ; for that it doeth all to the honor of God, and being at rest with- in, seeketh not itself in anything it doth. Who hinder and trouble thee more than the un- mortified affections of thine own heart ? A good and devout man arrangeth within himself beforehand those things which he ought to do. Neither do they draw him to the desires of an in- ordinate inclination, but he ordereth them according to the direction of right reason. Who hath a greater combat than he that laboreth to overcome himself? This ought to be our endeavor, to conquer our- selves, and daily to wax stronger, and to grow in hohness. 4. All perfection in this life hath some imperfection 1 Matt. xi. 25; Luke x. 21. mixed with it ; and no knowledge of ours is without some darkness. A humble knowledge of thyself is a surer way to God than a deep search after learning. Yet learning is not to be blamed, nor the mere knowledge of any thing whatsoever, for that is good in itself, and ordained by God; but a good con- science and a virtuous life are always to be preferred before it. But because many endeavor rather to get knowl- edge than to live well; therefore they are oftea deceived, and reap either none or but little fruit. 5. O, if men bestowed as much labor in the root- ing out of vices, and the planting of virtues, as they do in the moving of questions, neither would so many evils be done, nor so great scandal be given in the world. Truly, at the day of judgment we shall not be ex- amined as to what we have read, but as to what we have done ; ^ not as to how well we have spoken, but as to how religiously we have lived. Tell me, where are all those Doctors and Masters, with whom thou wast well acquainted, whilst they lived and flourished in learning? Others occupy their places, and perhaps do scarce pver think of those who went before them. In their lifetime they seemed something, but now they are not spoken of. 6. O, how quickly doth the glory of the world pass away! 2 Would that their life had been answerable 1 Matt. XXV. 2 2 Eccles. ii. ii. 18 0f W^x^Am mA ^mtUmfflit in mx ^ttwm. to their learning! then had their study and reading been to good purpose. How many perish by reason of vain learning^ of this world, who take little care of the serving of God. And because they rather choose to be great than humble, therefore they become vain in their imagi- nations.2 He is truly great who hath great love. He is truly great that is little in himself, and that maketh no account of any height of honor.^ He is truly wise, that accounteth all earthly things as dung, that he may win Christ.'* And he is truly learned, that doeth the will of God, and forsaketh his own will. CHAPTER IV. O/ Wisdom and Forethought in our Actions. 117 E must not trust every saying or suggestion,^ but warily and patiently ponder things according to the will of God. Yet, alas, such is our weakness, that we often rather believe and speak evil of others than good. But perfect men do not easily credit every one who speaks to them ; for they know that human frailty is prone to evil,^ and very subject to error in words.^ ' Tit. i. TO. ^ I John iv. i. 2 Rom. i. 21. ® Gen. viii. 21. * Matt, xviii. 4; xxiii 11. ' James iii. 2. 4 Phil. iii. 8. 2. It is great wisdom not to be rash in thy doings,^ nor to stand stiffly in thine own conceits ; As also not to believe every thing which thou hear- est, nor immediately to relate again to others ^ what thou hast heard or dost believe. Consult with him that is wise and of sound judg- ment, and seek to be instructed by one better thai? thyself, rather than to follow thine own inventions.^ A good life maketh a man wise according to God,^ and giveth him experience in many things.^ The more humble a man is in himself, and the more subject unto God, the more wise and peaceful shall he be in all things. CHAPTER V. Of Reading the Holy Scriptures, TRUTH, not eloquence, is to be sought for in Holy Scripture. Each part of the Scripture is to be read with the same Spirit wherewith it was written.^ We should rather search after profit in the Scrip- tures, than after subtle arguments. We ought to read plain and devout books as will- ingly as those high and profound. Let not the authority of the writer be a stumbling- block, whether he be of great or small learning ; but ^ Prov. xix. 2. 2 Prov. xvii. 9. * Prov. xii. 15. ^ Prov. XV. 33. ^ Eccles. i. 16. ^ Rom. XV. 4. 20 (^f gmx&xmU ^fUttxonfi. let the love of pure truth draw thee to read.^ Enquire not who spoke this or that, but mark what is spoken. 2. Men pass away, but the truth of the Lord re- maineth for ever.2 God speaks unto us in sundry ways without respect of persons.^ Our own curiosity often hindereth us in reading of the Scriptures, when we will examine and discuss that which we should rather pass over without more ado. If thou desire to profit, read with humility, simpli- city, and faithfulness ; nor ever desire the repute of learning. Enquire willingly, and hear with silence the words of holy men. Let not the parables of the Elders dis- please thee, for they are not given without cause.^ CHAPTER VL Of Inordinate Affections. 117HEN SOEVER a man desireth any thing inordi- ' ' nately, he becometh presently disquieted in him- self. The proud and covetous can never rest. The poor and humble in spirit dwell in the multitude of peace. The man that is not yet perfectly dead to himself, is quickly tempted and overcome in small and trifling things. The weak in spirit, and he that is yet in a manner 1 I Cor. ii. 4. 2 Psalm cxvii. 2; Luke xxi. 33. s Rom. ii. II; X. 12; Col. iii. 11, ^ Prov. i.6; Eccles.xii. 9. carnal and prone to the things of sense, can hardly withdraw himself altogether from earthly desires. And therefore he is often afflicted when he goeth about to withdraw himself from them ; and is easily angered when any opposeth him. 2. And if he hath followed his appetite, he is pres- ently disquieted with remorse of conscience ; for that he hath yielded to his passion, which profiteth him nothing to the obtaining of the peace which he sought. True quietness of heart therefore is gotten by resist- ing our passions, not by obeying them. There is then no peace in the heart of a carnal man, nor in him that is given to outward things, but in the spiritual and devout man. CHAPTER VII. Of Avoiding Vain Hope and Pride, TIE is vain that putteth his trust in man,^ or in creatures. Be not ashamed to serve others for the love of Jesus Christ ; nor to be esteemed poor in this world. Presume not upon thyself, but place thy hope in God.2 Do what lieth in thy power, and God will assist thy good will. Trust not in thine own knowledge,^ nor in the skill of any living creature ; but rather in the grace of Jer. xvii. 5. ^ Psaim xxxi. i. ^ j^j.^ jx. 23. God, who helpeth the humble, and humbleth those that are proud. 2. Glory not in wealth if thou have it, nor in friends because they are powerful ; but in God who giveth all things, and who desireth to give thee Himself above all things. Esteem not thyself for the height of thy stature nor for the beauty of thy person, which may be disfigured and destroyed by a little sickness. Please not thyself in thy natural gifts or wit, lest thereby thou displease God, to whom appertaineth all the good whatsoever thou hast by nature. 3. Esteem not thyself better than others,^ lest per- haps in the sight of God, who knoweth what is in man, thou be accounted worse than they. Be not proud of well-doing; 2 for the judgment of God is far different from the judgment of men, and that often offendeth Him which pleaseth them. If there be any good in thee, believe that there is much more in others, that so thou mayest preserve humility. It hurteth thee not to submit to all men : but it hurteth thee most of all to prefer thyself even to one. The humble enjoy continual peace, but in the heart of the proud is envy, and frequent indignation. 1 Exod. iii. 11. 2 Job ix. 20. CHAPTER VIII. TAa^ too much Familiarity is to be Shunned, T AY not thy heart open to every one ; but treat of thy affairs with the wise, and such as fear God.^ Converse not much with the young, nor with strangers .2 Flatter not the rich : neither do thou appear will- ingly before the great. Keep company with the humble and single-hearted, with the devout and virtuous ; and confer with them of those things that may edify. Be not familiar with any woman; but commend all good women in gen- eral to God. Desire to be familiar with God alone and His Angels, and avoid the acquaintance of men. 2. We must have love towards all, but familiarity with all is not expedient. Sometimes it falleth out, that a person unknown to us is much esteemed of, from the good report given him by others ; whose presence notwithstanding is not grateful to the eyes of those who see him. We think sometimes to please others by our soci- ety, and we rather displease them with those bad qualities which they discover in us. 1 Eccles. viii. 12. 2 Prov. v. 10. 24 CHAPTER IX. Of Obedience and Subjection. IT is a great matter to live in obedience, to be under ^ a superior and not to be at our own disposing. It is much safer to obey than to govern. Many live under obedience, rather for necessity than for love ; such are discontented, and do easily repine. Neither can they attain to freedom of mind, unless they willingly and heartily put themselves under obedience for the love of God. Go whither thou wilt, thou shalt find no rest, but in humble subjection under the government of a superior. Many have deceived themselves, imagin- ing to find happiness in change. 2. True it is, that every one willingly doeth that which agreeth with his own liking, and inclineth most to those that are of his own mind. But if God be amongst us, we must sometimes cease for the sake of peace to adhere to our own opinion. Who is so wise that he can fully know all things Be not therefore too confident in thine own opin* ion ; but be willing to hear the judgment of others. If thy thought be good, and yet thou partest with it for God, and followest the opinion of another, this shall turn to thy good. 3. I have often heard, that it is safer to hear and to take council, than to give it. It may also fall out, that a man's opinion may be 25 good ; but to refuse to yield to others when reason or a special cause requireth it, is a mark of pride and stiffness. CHAPTER X. Of Avoiding Many Words. FLY the tumult of the world as much as thou canst ;^ for the treating of worldly affairs is a great hindrance, although it be done with sincere intention; For we are quickly defiled, and enthralled by vanity. Oftentimes I could wish that I had held my peace when I have spoken; and that I had not been in company. Why do we so willingly speak and talk one with another, when notwithstanding we seldom cease our converse before we have hurt our conscience ? The cause why we so willingly talk, is for that by discoursing one with another, we seek to receive comfort one of another, and desire to ease our mind wearied with many thoughts : And we very willingly talk and think of those things which we most love or desire; or of those things which we feel to be against us. 2. But, alas, oftentimes in vain, and to no end ; for this outward comfort is the cause of no small loss of inward and divine consolation. Therefore we must watch and pray, lest our time pass away idly. ^ Matt. iv. I ; xiv. 23 ; John vi. 15. ^ Matt. vii. i ; Rom. ii. i. 26 If it be lawful and expedient for thee to speak, speak those things that may edify. Evil habit and neglect of our own growth in grace do give too much liberty to inconsiderate speech. Yet discourse of spiritual things doth greatly fur- ther our spiritual growth, especially when persons of one mind and spirit associate together in God.i CHAPTER XI. Of the Obtaining of Peace^ and of Zealous Desire for Growth in Grace, IITE might enjoy much peace, if we would not busy ourselves with the words and deeds of other men, and things which appertain nothing with to our charge. How can he abide long in peace, who trusteth him- self into the cares of others, who seeketh occasions abroad, who little or seldom cometh to himself ? Blessed are the single-hearted; for they shall enjoy much peace. 2. Why were some of the Saints so perfect and contemplative? Because they labored to mortify themselves wholly to all earthly desires; and there- fore they could with their whole heart fix themselves upon God, and be free for holy retirement. We are too much led by our passions, and too solicitous for transitory things. We also seldom overcome any one vice perfectly, 1 Acts i. 14; Rom. xv. 5, 6. and are not inflamed with a fervent desire to grow better every day; and therefore we remain cold and lukewarm. 3. If we were perfectly intent upon our own hearts, and not entangled with outward things, then should we be able to relish divine things, and to have some experience of heavenly contemplation. The greatest, and indeed the whole impediment is that we are not free from passions and lusts, neither do we endeavor to walk in the perfect way of the Saints ; and when but a small adversity befalleth us, we are too quickly dejected, and turn ourselves to human consolations. 4. If we would endeavor like brave men to stand in the battle, surely we should feel the assistance of God from Heaven. For He who giveth us occasion to fight, to the end we may get the victory, is ready to succor those that fight, and that trust in His grace. If w^e esteem our progress in religious life to con- sist only in some outward observances, our devotion will quickly be at an end. But let us lay the axe to the root, that being freed from passions, we may find rest to our souls. 5. If every year we would root out one vice, we should sooner become perfect men. But now oftentimes we perceive, on the contrary, that we were better and purer at the beginning of our conversion, than after many years of our pro- fession. Our fervor and profiting should increase daily; but 28 Qow it is accounted a great matter, if a man can retain out some part of his first zeal. If we would do but a little violence to ourselves at the beginning, then should we be able to perform all things afterwards with ease and delight. 6. It is a hard matter to forego that to which we are accustomed, but it is harder to go against our own will. But if thou dost not overcome small and easy- things, when wilt thou overcome harder things? Resist thy inclination in the very beginning, and unlearn evil habits, lest perhaps by little and little they draw thee to greater difficulty. O if thou didst but consider how much inward peace unto thyself, and joy unto others, thou wouldest pro- cure by demeaning thyself well, I think that thou wouldest be more careful of thy spiritual progress. CHAPTER XII. Of the Profit of Adversity. TT is good that we have sometimes some troubles ^ and crosses ; for they often make a man enter into himself, and consider that he is here in banishment, and ought not to place his trust in any worldly thing. It is good that we be sometimes contradicted, and that men think ill or inadequately; and this, although we do and intend well. These things help often to the attaining of humil- ity, and defend us from vainglory: for then we are more inclined to seek God for our inward witness, when outwardly we be contemned by men, and when there is no credit given unto us. 2. And therefore a man should settle himself so fully in God, that he need not to seek many comforts of men. When a good man is afflicted, tempted, or troubled with evil thoughts; then he understandeth better the great need he hath of God, without whom he per- ceiveth he can do nothing that is good. Then also he sorroweth, lamenteth, and prayeth, by reason of the miseries he suffereth. Then he is weary of living longer, and wisheth that death would come, that he might depart and be with Christ. Then also he well perceiveth, that perfect security and full peace cannot be had in this world. CHAPTER XIII. Of Resisting Temptation, CO long as we live in this world we cannot be ^ without tribulation and temptation. Hence it is written in Job, " The life of man upon earth is a life of temptation." Every one therefore ought to be careful about hij: temptations, and to watch in prayer, lest the devil find an advantage to deceive him ; for he never sleepeth, but goeth about, seeking whom he may devour. 80 &t '^t^x^titis ^mj^mwn. No man is so perfect and holy but he hath some times temptations, and we cannot be altogether with- out them. 2. Nevertheless temptations are often very profita- ble to us, though they be troublesome and grievous ; for in them a man is humbled, purified, and in- structed. All the Saints passed through man's tribulations and temptations, and profited thereby. And they that could not bear temptations became reprobate, and fell away. There is no order so holy, nor place so secret, as that there be not temptations or adversities in it. 3. There is no man that is altogether free from temptations whilst he liveth on earth; for the root thereof is in ourselves, w^ho are born with inclination to evil. When one temptation or tribulation goeth away, another cometh ; and we shall ever have something to suffer, because we are fallen from the state of our felicity. Many seek to fly temptations, and fall more griev- ously into them. By flight alone we cannot overcome, but by patience and true humility we become stronger than all our enemies. 4. He that only avoideth them outwardly and doth not pluck them by the roots, shall profit little ; yea, temptations will the sooner return unto him, and will be more violent than before. By little and little, and by patience with long-suf- fering, through God's help, thou shalt more easily overcome, than by violence and thine own disqui- etude. Often take counsel in temptations, and deal not roughly with him that is tempted ; but give him com- fort, as thou wouldest wish to be done to thyself. 5. The beginning of all evil temptations is incon- stancy of mind and small confidence in God. For as a ship without a helm is tossed to and fro by the waves, so the man who is careless and for- saketh his purpose, is many ways tempted. Fire trieth iron, and temptation a just man. We know not oftentimes what we are able to do, but temptation shows us what we are. Yet we must be watchful, especially in the begin- ning of the temptation ; for the enemy is then more easily overcome, if he be not suffered to enter the door of our hearts, but be resisted at the very gate, on his first knocking. Wherefore one said, "Withstand the beginnings: the remedy is applied too late, when the evil has grown strong through long delay. For first there cometh to the mind a bare thought of evil, then a strong imagination thereof, afterwards delight and evil emotion, and then consent. And so by little and little our wicked enemy get- teth complete entrance, for that he is not resisted in the beginning. And the longer a man is negligent in resisting, the weaker does he become daily in himself, and the stronger the enemy against him. Ovid, Lib. xiii. de Remed. Am, 32 6. Some suffer great temptations in the beginning of their conversion ; others in the latter end. Others again are much troubled almost through the whole of their life. Some are but slightly tempted, according to the wisdom and equity of the Divine appointment, which weigheth the states and deserts of men, and ordain- eth all things for the welfare of His own chosen ones. 7. We ought not therefore to despair when we are tempted, but so much the more fervently to pray unto God, that He will vouchsafe to help us in all tribulations; for He will surely, according to the words of St. Paul, make with the temptation a way to escape, that we may be able to bear it.i Let us therefore humble our souls under the hand of God in all temptations and tribulations ; for He will save and exhalt the humble in spirit. 8. In temptations and afflictions a man is proved, how much he hath profited ; and his reward is thereby the greater, and his graces do more eminently shine forth. Neither is it any such great thing if a man be de- vout and fervent, when he feeleth no affliction; but if in time of adversity he bear himself patiently, there is hope then of great growth in grace. Some are kept from great temptations, and in small ones which do daily occur are often overcome ; to the end that, being humbled, they may never pre- sume on themselves in great matters, while they are worsted in so small things. I Cor. X. 13. CHAPTER XIV. Of Avoiding Rash Judgment. TURN thine eyes unto thyself, and beware thou judge not the deeds of other men.^ In judging of others a man laboreth in vain, often erreth, and easily sinneth ; ^ but in judging and examining him- self, he always laboreth fruitfully. We often judge of things according as we fancy them; for private affection bereaves us easily of a right judgment. If God were always the pure object of our desire, we should not be so easily troubled, through the re- pugnance of our carnal mind. 2. But oftentimes something lurketh within, or else occurreth from without, which draweth us after it. Many secretly seek themselves in what they do, and know it not. They seem also to live in good peace of mind, when things are done according to their will and opinion; but if things happen otherwise than they desire, they are straightway moved and much vexed. The diversities of judgments and opinions cause oftentimes dissensions between friends and country- men, between religious and devout persons.^ 3. An old custom is hardly broken,* and no man is willing to be led farther than himself can see. ^ Matt. vii. I ; Rom. xv. i. ^ Eccles. iii. i6. ' Matt. xii. 25; Luke xii. 51. ^ Jer. xiii. 23. 3 If thou dost more rely upon thine own reason or industry, than upon that power which brings thee under the obedience of Jesus Christ, it will be long before thou become illuminated ; for God will have us perfectly subject unto Him, that, being inflamed with His love, we may transcend the narrow limits of human reason. CHAPTER XV. Of Works done out of Charity, FOR no worldly thing, nor for the love of any man, is any evil to be done ; ^ but yet, for the welfare of one that standeth in need, a good work is some- times to be intermitted without any scruple, or even to be changed for a better. For by doing this, a good work is not lost, but changed into a better. Without charity the outward work profiteth noth- ing ;2 but whatsoever is done of charity, be it never so little and contemptible in the sight of the world, it becomes wholly fruitful. For God weigheth more with how much love a man worketh, than how much he doeth. He doeth much that loveth much. 2. He doeth much that doeth a thing well. He doeth well that rather serveth the common weal than his own will.^ 1 Matt, xviii. 8. ^ \ Cor. xiii. 3; Luke vii. 47. 3 Phil. ii. 17. Oftentimes a work seemeth to be of charity, and it is rather a work of the flesh; because natural incli- nation, self-will, hope of reward, and desire of ouf own interest are motives seldom absent. 3. He that hath true and perfect charity seeketb himself in nothing ;i but only desireth in all things that the glory of God should be exalted. He also envieth none, because he seeketh no pri' vate good ; neither doth he will to rejoice in himself, but wisheth above all things to be made happy in the enjoyment of God.^ He attributeth nothing that is good to any man, but wholly referreth it unto God, from whom as from their fountain all things proceed ; in whom finally all the Saints do rest as in their highest fruition. If a man had but one spark of true charity, he would certainly discern that all earthly things are full of vanity. CHAPTER XVI. Of Bearing with the Faults of Others, 'THOSE things that a man cannot amend in him- self or in others, he ought to suffer patiently, until God order them otherwise. Think that perhaps it is better so for thy trial and patience, without which all our good deeds are not much to be esteemed. Thou oughtest to pray notwithstanding when thou ^ Phil. ii. 21 ; I Cor. xiii. 5. ^ Psalm xvii. 15; xxiv. 6. hast such impediments, that God would vouchsafe to help thee, and that thou mayest bear them rightly.^ 2. If one that is once or twice warned will not give over, contend not with him : but commit all to God, that His will may be done,^ and His name hon- ored in all His servants, who well knoweth how to turn evil into good. Endeavor to be patient in bearing with the defects and infirmities of others, of what sort soever they be : for that thyself also hast many failings which must be borne with by others.^ If thou canst not make thyself such an one as thou wouldest, how canst thou expect to have another in all things to thy liking? We would willingly have others perfect, and yet we amend not our own faults. 3. We will have others severely corrected, and will not be corrected ourselves. The large liberty of others displeaseth us ; and yet we will not have our own desires denied us. We will have others kept under by strict laws ; but in no sort will ourselves be restrained. And thus it appeareth, how seldom we weigh our neighbor in the same balance with ourselves. If all men were perfect, what should we have to suffer of our neighbor for the sake of God ? 4. But now God hath thus ordered it, that we may learn to bear one another's burdens ; ^ for no man is without fault ; no man but hath his burden ; no man ^ Matt. vi. 13; Luke xi. 4. ^ I Thess. v. 14; Gal. vi. i. 2 Matt. vi. 10. 4 Gal. vi. 2. is sufficient of himself; no man is wise enough of himself; but we ought to bear with one another, comfort one another, help, instruct, and admonish one another.^ Occasions of adversity best discover how great virtue or strength each one hath. For occasions do not make a man frail, but they show what he is. CHAPTER XVII. 0/ Life in a Religious Com7nunity, nPHOU must learn to break thine own will in many things, if thou wilt have peace and concord with others.2 It is no small matter to dwell in a religious com- munity, or monastery, to hold thy place there with- out giving offence, and to continue faithful even unto death.^ Blessed is he that hath there lived well, and ended happily. If thou wilt stand firm and grow as thou oughest,^ esteem thyself as a pilgrim and stranger upon earth.^ Thou must be contented for Christ's sake to be es- teemed as a fool in this world, if thou desire to lead the life of a monk. 2. Dress and tonsure profit little; but change of heart and perfect mortification of the passions make a true monk. ^ I Thess. V. 14; I Cor. xii. 25. ^ Luke xvi. 10. 2 Gal. vi. I. Pet. ii. 11. He that seeketb anything else but merely God, and the salvation of his soul, shall find nothing but tribu- lation and sorrows.^ Neither can he remain long in peace, that laboreth not to be the least, and subject unto all. 3. Thou camest to serve, not to rule.^ Know that thou wast called to suffer and to labor, and not to be idle, nor to spend thy time in talk. Here therefore men are proved as gold in the fur- nace. Here no man can stand, unless he humble himself with his whole heart for the love of God. CHAPTER XVin. Of the Examples of the Holy Fathers, CONSIDER the lively examples of the holy Fa- thers, in whom true perfection and religion shone ; ^ and thou shalt see how little it is, and almost nothing, which we do now in these days. Alas ! what is our life, if we be compared to them ! The Saints and friends of Christ served the Lord in hunger and thirst, in cold and nakedness, in labor and weariness, in watchings and fastings, in prayer and holy meditations, in many persecutions and re- proaches. 2. O how many and grievous tribulations suffered the Apostles, Martys, Confessors, Virgins, and all the rest that endeavored to follow the steps of Christ ! 1 Eccles. i. 17, 18; Ecclus. i. 18. 2 Matt. xx. 26. ' Heb. xL For they hated their lives in this world, that they might keep them unto life eternal.^ O how strict and self-renouncing a life led those holy Fathers in the wilderness How long and grievous temptations suffered they ! How often were they assaulted by the enemy ! What frequent and fervent prayers offered they to God ! What rigorous abstinences did they use ! How great zeal and care had they of their spiritual advancement! How strong a combat had they for the overcoming of their lusts ! What pure and upright intentions kept they towards God ! In the day they labored ; and in the night they attended to continual prayer : although even while they labored, they never ceased from mental prayer. 3. They spent all their time with profit; every hour seemed but short for the service of God. And by reason of the great sweetness they felt in contem- plation, they forgot the necessity of refreshment for the body. They renounced all riches, dignities, honors, friends, and kinsfolk ; ^ they desired to have nothing which appertained to the world ; they scarce took the necessaries of life ; they grudged even the necessary care of the body. Therefore they were poor in earthly things, but very rich in grace and virtues. Outwardly they were destitute, but inwardly they were refreshed with grace and divine consolation. 4. They were strangers to the world, but near and familiar friends to God.^ 1 John xiL 25. » Matt. xix. 29. James iv. 4. They seemed to themselves as nothing, and to this present world despicable ; but were precious and be- loved in the eyes of God. They were grounded in true humihty, they lived in simple obedience, they walked in love and patience : and therefore they grew daily in the Spirit, and ob- tained great grace in God's sight. They were given for an example to all Religious persons ; ^ and they should more provoke us to en- deavor after spiritual advancement, than the number of the lukewarm livers should prevail to make us remiss. 5. O how great was the fervor of all Religious persons in the beginning of their holy institution ! How great was their devotion to prayer! What ambition to excel others in virtue ! What exact dis- cipline then flourished ! How great reverence and obedience, under the rule of their superiors, observed they in all things ! Their footsteps yet remaining testify that they were indeed holy and perfect men ; who fighting so valiantly trod the world under their feet. Among us he is greatly accounted of, who is not a transgressor, and who can with patience endure that which he hath received. 6. O the lukewarmness and negligence of our times ! that we so quickly decline from the ancient fervor, and are come to that pass, that very sloth and lukewarmness of spirit make our life tedious unto us. * Used here to signify persons living under a monastic rule. Would to God the desire to grow in virtues did not wholly sleep in thee, who hast often seen the many examples of religious persons ! CHAPTER XIX. 0/ the Exercises of a Good Religious Person, THE life of a good Religious person ought to excel in all virtues ;i that he may inwardly be such as outwardly he seemeth to men. And rightly there ought to be much more within than is perceived without. For God beholdeth us ; ^ whom we are bound most highly to reverence where- soever we are, and to walk in purity ^ like angels in His sight. Daily ought we to renew our purposes, and to stir up ourselves to greater fervor, as though this w^ere the first day of our conversion, and to say, Help me, my God, in this my good purpose, and in Thy holy service ; and grant that I may now this day begin perfectly; for that which I have done hitherto is as nothing." 2. According to our purpose shall be the success of our spiritual profiting; and much diligence is necessary to him that will profit much. And if he that firmly purposeth often faileth, what shall he do that seldom or but weakly purposeth any- thing ? ' Matt. V. 48.^ 8 Psalm xv. 2. * Psalm xxxiii. 13; Heb. iv. 12, 13. 42 Yet in various ways it happens that we forsake our purpose, and a slight omission of our spiritual exercises is not without loss to our souls. The purpose of just men depends not upon their own wisdom, but upon God's grace ; on whom they always rely for whatsoever they take in hand. For man proposes, but God disposes ; ^ neither is the way of man in himself. 3. If an accustomed exercise be sometimes omit- ted, either for some act of piety, or profit to our brother; it may easily afterwards be recovered again. But if, out of weariness or carelessness, we lightly omit it, it is very blameworthy, and will be felt to be hurtful. Do the best we can, we shall still too easily fail in many things.^ Yet must we always have some fixed purpose, and especially against those sins which do most of all hinder us. We must diligently search into, and set in order both our outward and inward things, because both of them are of importance to our progress in god- liness. 4. If thou canst not continually collect thyself, yet do it sometimes, at the least twice a day, namely, in the morning and at night. In the morning fix thy good purpose ; and at night examine thyself what thou hast done, how thou hast behaved thyself in word, deed, and thought ; ^ for in these perhaps thou hast oftentimes offended both God and thy neighbor. 1 Prov. xvi. 9. 2 Eccles. vii. 20. _ ^ Deut. iv Gird up thy loins like a man against the vile as- saults of the devil; bridle thy riotous appetite, and thou shalt be the better able to keep under all the unruly motions of the flesh. Never be entirely idle ; but either be reading, or writing, or praying, or meditating, or endeavoring something for the public good. As for bodily exercises they must be used with discretion, neither are they to be practised of all men alike. 5.- Those devotions which belong not to the com- munity ought not to be exposed to public view; for private devotions are practised most safely in secret. Nevertheless thou must beware thou neglect not those which are public, being more ready for what is private. But having fully and faithfully accomplished all which thou art bound and enjoined to do, if thou hast any spare time, betake thee to thyself, as thy de- votion calleth thee. All cannot use one kind of spiritual exercise, but one is more useful for this person, another for that. According to the seasonableness of times also, divers exercises are fitting; some suit better with us on working days, others on holy days. In the time of temptation, we have n^ed of some, and of others in time of peace and quietness. Some suit us when we are pensive, and others when we rejoice in the Lord. 6. About the time of the chief festivals, good ex- ercises are to be renewed, and the prayers of godly saints more fervently to be implored. From festival to festival we should purpose, as though we were then to depart out of this world, and to come to the everlasting festival. Therefore ought we carefully to prepare ourselves at holy times, and to live more devoutly, and to keep more exactly all things that we are to observe, as though we were shortly at God's hands to receive the reward of our labors. 7. But if that reward be deferred, let us think with ourselves that we are not sufficiently prepared, and unworthy yet of so great glory which shall be revealed in us^ in due time; and let us endeavor to prepare ourselves better for our departure. Blessed is that servant (saith the Evangelist St. Luke) whom his Lord when He cometh shall find watching: Verily, I say unto you, He shall make Him ruler over all His goods." 2 CHAPTER XX. Of the Love of Solitude and Silence, SEEK a convenient time^ of leisure for thyself, and meditate often upon God's loving-kindness. Meddle not with things too high for thee; but read such things as may rather yield compunction to thy heart than occupation to thy head. If thou wilt withdraw thyself from speaking vainly, and from gadding idly, as also from hearkening after novelties and rumors, thou shalt find leisure enough and suitable for meditation on good things. * Rom. viii. 18. ^ Eccles. iii. i. ^ Luke xii. 43, 44; Matt. xxiv. 46, 47. The greatest Saints avoided the society of men,^ when they could conveniently ; and did rather choose to live to God in secret. 2. One said, " As oft as I have been among men, I returned home less a man than I was before." ^ And this we find true, when we talk long together. It is easier not to speak at all, than not to exceed in speech. It is easier for a man to lie hid at home, than to be able sufficiently to watch over himself abroad. He therefore that intends to attain to the more in- ward and spiritual things of religion, must with Je- sus depart from the multitude and press of people !^ No man doth safely appear abroad, but he who can abide at home. No man doth safely speak, but he that is glad to hold his peace.^ No man doth safely rule, but he that is glad to be ruled. No man doth safely rule, but he that hath learned gladly to obey. 3. No man rejoiceth safely, unless he hath within him the testimony of a good conscience. And yet always the security of the Saints was full of the fear of God. Neither were they the less anxious and humble in themselves, for that they shone outwardly with grace and great virtues. But the security of bad men ariseth from pride and presumption, and in the end it deceiveth them. 1 Heb. xi. 38. 2 Seneca, Ep. vii. 3 Matt. V. I. ^ Eccles. ii. 7. 46 #f iht 'govt of ^olxinAt mA ^ilmt. Although thou seem to be a good Religious person, or a devout solitary, yet never promise thyself secu. rity in this life. 4. Oftentimes those who have been in the greatest esteem and account amongst men have fallen into th& greatest danger, by overmuch self-confidence. Wherefore to many it is more profitable not to be altogether free from temptations, but to be often as- saulted, lest they should feel too safe, and so perhaps be puffed up with pride ; or else should too freely give themselves to worldly comforts. O how good a conscience would he keep, that would never seek after transitory joy, nor ever en- tangle himself with the world ! O what great peace and quietness would he pos- sess, that would cut off all vain anxiety, and think only upon divine things, and such as are profitable for his soul, and would place all his confidence in God ! 5. No man is worthy of heavenly comfort, unless he have diligently exercised himself in holy com- punction. If thou desirest true contrition of heart, enter into thy secret chamber, and shut out the tumults of the world, as it is written, " Commune with your own heart, and in your chamber, and be still." ^ In thy chamber thou shalt find what abroad thou shalt too often lose. The more thou visitest thy chamber, the more thou wilt enjoy it; the less thou comest thereunto, the more thou wilt loathe it. If in the beginning of thy 1 Psalm iv. 4. conversion thou art content to remain in it, and keep to it well, it will afterwards be to thee a dear friend, and a most pleasant comfort. 6. In silence and in stillness a religious soul ad- vantageth itself, and learneth the mysteries of Holy Scripture. There it findeth rivers of tears, wherein it may every night ^ wash and cleanse itself; that it may be so much the more familiar with its Creator, by how much the farther off it liveth from all worldly dis- quiet. Whoso therefore withdraweth himself from his ac- quaintance and friends, God will draw near unto him with His holy angels. It is better for a man to live privately, and to have regard to himself, than to neglect his soul, though he could work wonders in the world. It is commendable in a Religious person seldom ta go abroad, to be unwilling to see or to be seen. 7, Why art thou desirous to see that which it is unlawful for thee to have ? The world passeth away and the lust thereof. The lusts of the flesh draw us to rove abroad; but when the time is past, what earnest thou home with thee but a burdened conscience and a distracted heart ? A merry going forth bringeth often a mournful return; and a joyful night maketh often a sad morning.2 So all carnal joy enters gently, but in the end it bites and stings to death. * Psalm vi. 6. 2 Prov. xiv. 13. 48 What canst thou see elsewhere, which thou canst not see here ? ^ Behold the Heaven and the earth and all the elements ; for of these are all things created. 8. What canst thou see anywhere that can long continue under the sun? Thou thinkest perchance to satisfy thyself, but thou canst never attain it. Couldst thou see all things present before thine eyes, what were it but a vain sight ? ^ Lift up thine eyes ^ to God in the highest, and pray Him to pardon thy sins and negligences. Leave vain things to the vain; but be thou intent upon those things which God hath commanded thee. Shut thy door upon thee,^ and call unto thee Jesus, thy Beloved. Stay with Him in thy closet; for thou shalt not find so great peace anywhere else. If thou hadst not gone abroad and hearkened to idle rumors, thou wouldst the better have preserved a happy peace of mind. But since thou delightest sometimes to hear new things, it is but fit thou suffer for it some disquietude of heart. CHAPTER XXL 0/ Coynpunction of Heart, TF thou wilt make any progress in godliness, keep thyself in the fear of God,^ and affect not too Eccles. i. TO. 3 Psalm cxxi. i. ^ Prov. xix. 23. Eccles. iii. 11. * Matt. vi. 6. much liberty. Restrain all thy senses under disci- pline, and give not thyself over to foolish mirth. Give thyself to compunction of heart, and thou shalt gain much devotion thereby. Compunction layeth open much good, which disso- luteness is wont quickly to destroy. It is a wonder that any man can ever perfectly re- joice in this life if he duly consider, and thoroughly weigh his state of banishment, and the many perils wherewith his soul is environed. 2. Through levity of heart, and small care for our failings, we feel not the real sorrows of our souls ; and so oftentimes we vainly laugh, when we have just cause to weep. There is no true liberty nor right joy but in the fear of God accompanied with a good conscience. Happy is he who can cast off all distracting impedi- ments, and bring himself to the one single purpose of holy compunction. Happy is he who can abandon all that may defile his conscience or burden it. Contend manfully ; one habit overcometh another. If thou canst let others alone in their matters, they likewise will not hinder thee in thine. 3. Busy not thyself in matters which appertain to others; neither do thou entangle thyself with the affairs of thy betters. Still have an eye to thyself first, and be sure more especially to admonish thyself before all thy friends. If thou hast not the favor of men, be not grieved at it ; 1 but take this to heart, that thou dost not be- 1 Gal. i. 10. 50 have thyself so warily and circumspectly as it be- Cometh the servant of God, and a devout, religious man. It is better oftentimes and safer that a man should not have many consolations in this life,^ especially such as are according to the flesh. But that we have not divine consolations at all, or do very seldom taste them, the fault is ours, because we seek not after compunction of heart, nor do alto- gether forsake the vain and outward comforts of this world. 4. Know that thou art unworthy of divine consola- tion, and that thou hast rather deserved much tribula- tion. When a man hath perfect compunction, then is the whole world grievous and bitter unto him.^ A good man findeth always sufficient cause for mourning and weeping. For whether he consider his own or his neighbor's estate, he knoweth that none liveth here without trib- ulation. And the more narrowly a man looketh into himself, so much the more he sorroweth. Our sins and wickednesses wherein we lie so en- wrapt, that we can seldom apply ourselves to heavenly contemplations, do minister unto us matter of just sorrow and inward compunction. 5. Didst thou oftener think of thy death ^ than oi length of life, there is no question but thou wouldst be more zealous to amend. 1 Psalm Ixxvi. 5. ^ Eccles. vii. i, 2. 2 Judges ii. 4; xx. 26; 2 Kings xiii. If also thou didst but consider within thyself the infernal pains in the other world/ I believe thou wouldst willingly undergo any labor or sorrow in this world, and not be afraid of the greatest austerity. But because these things enter not the heart, an(/ we still love those things only that delight us, there fore it is we remain cold and very dull in religion. 6. It is often our want of spirituality \vhich male eth our miserable body so easily to complain. Pray therefore unto the Lord with all humility, that He will vouchsafe to give thee the spirit of compunction. And say with the Prophet, Feed me, O Lord, with the bread of tears, and give me plen- teousness of tears to drink." 2 CHAPTER XXIL Of the Consideration of Human Misery, AyflSERABLE thou art, wheresoever thou be, or whithersoever thou turnest, unless thou turn thyself unto God. Why art thou troubled when things succeed not as thou wouldst or desirest.^* For who is he that hath all things according to his mind.^^ neither I, nor thou, nor any man upon earth. There is none in this world, even though he be king or bishop, without some tribulation or perplexity. . Who is then in the best case ? even he who is able to suffer something for God. 2. Many weak and infirm persons say, Behold 1 Matt. XXV. 41. 2 Psalm Ixxx. 5. ^ Eccles. vi. 2. what a happy life such an one leads ; ^ how wealthy, how great he is, in what power and dignity ! But lift up thine eyes to the riches of Heaven, and thou shalt see that all the goods of this life are nothing to be accounted of. They are very uncertain, and rather burdensome than otherwise, because they are never possessed without anxiety and fear. Man's happiness consisteth not in having abun- dance of temporal goods,^ but a moderate portion is sufficient for him. Truly it is misery even to live upon the earth.^ The more spiritual a man desires to be, the more bitter does this present life become to him ; because he sees more clearly and perceives more sensibly the defects of human corruption. For to eat and to drink, to sleep and to watch, to labor and to rest, and to be subject to other necessi- ties of nature, is doubtless a great misery and afflic- tion to a religious man, who would gladly be set loose, and freed from all sin. 3. For the inward man is much weighed down in this world by the needs of the body. Therefore the Prophet prayeth with great devotion to be enabled to be free from them, saying, " Bring thou me out of my distresses."^ But woe be to them that know not their own misery; and a greater woe to them that love this miserable and corruptible life 1 ^ For some there be who so much dote upon it, that although by labor or by begging they can scarce get ^ Luke xii. 19. ^ Prov. xix. i. ^ Job xiv. i ; Eccles. ii. 17. ~ Psalm XXV. 17. ^ Rom. viii. 22. mere necessaries, yet if they might be able to live here always, they would care nothing at all for the kingdom of God. 4. O how senseless are these men and unbelieving in heart, who lie so deeply sunk in the earth, that the} can relish nothing but carnal things ! ^ But miserable as they are, they shall in the end f ee^ to their cost how vile and how nothing that was whicl: they loved. Whereas the saints of God and all the devout friends of Christ regarded not those things which pleased the flesh, nor those which were in repute in this life, but longed after the everlasting riches 2 with their whole hope and earnest effort. Their whole desire was carried upward to things durable and invisible, that the desire of things visible might not draw them to things below. 5. O my brother, cast not away thy confidence of making progress in godliness ; there is yet time, the hour is not yet past.^ Why wilt thou defer thy good purpose from day to day? Arise and begin in this very instant, and say. Now is the time to be doing, now is the time to be striving, now is the fit time to amend myself. When thou art ill at ease and much troubled, then is the time of earning thy reward. Thou must pass through fire and water* before thou come to a wealthy place. Unless thou doest violence to thyself, thou shalt never get the victory over sin. ' Rom. viii. 5. ^ Rom. xiii. 11 ; Heb. x. 35. * I Pet. i. 4 ; Heb. xi. 26. ^ Psalm xlvi. 12. So long as we carry about us this frail body of ours, we can never be without sin, nor live without weariness and pain. We w^ould gladly have rest from all misery, but seeing that by sin we have lost our innocency, we have together with that lost also the true felicity.^ Therefore it becomes us to have patience, and to wait for the mercy of God, till this tyranny be over- past, and mortahty be swallowed up of life.^ 6. O how great is human frailty, which is always prone to evil ! ^ To-day thou confessest '1-7 sins, and to-morrow thou committest the very sarr z which thou hast con- fessed. Now, thou art purposed to look well unto thy ways, and Avithin a w^hile thou so behavest thyself, as though thou hadst never any such purpose at all. Good cause have we therefore to humble ourselves,* and never to have any great conceit of ourselves : since we are so frail and so inconstant. That also may quickly be lost by our own negli- gence, which, by the grace of God, with much labor we have scarce at length obtained. 7. What will become of us in the end, who begin so early to wax lukewarm ? Woe be unto us, if we will so give ourselves unto ease as if all were now peace and safety, when as yet there appeareth no sign of true holiness in our con- versation ! We have much need like young novices to be newly 1 Rom. vii. 24; Gen. iii. 17. ^ Gen. vi. 5; viii. 21. 2 2 Cor. v. 4. ^2 Mac. ix. 1 1. m ^icAiUtxon on gath. 55 instructed again to good life, if haply there be some hope of future amendment, and greater proficiency in things spiritual. "ERY quickly there will be an end of thee here ; * ^ see therefore to thy state: to-day man is; to- morrow he is gone. And when he is out of sight, quickly also is he out of mind. O the stupidity and hardness of man's heart, which thinketh only upon the present, and doth not rather care for what is to come ! Thou oughtest so to order thyself in all thy thoughts and actions, as if to-day thou wert to die.^ If thou hadst a good conscience, thou wouldst not greatly fear death It were better to avoid sin, than to escape death.^ If to-day thou art not prepared, how wilt thou be so to-morrow?^ To-morrow is uncertain, and how knowest thou that thou shalt live till to-morrow ? 2. What availeth it to live long, when there is so small amendment in us ? Alas ! length of days doth not always better us, but often rather increaseth our sin. ^ Job ix. 25, 26; xiv. I, 2; Luke xii. 20; Heb. ix. 27. CHAPTER XXIIL Of Meditation on Death. 2 Matt. XXV. 13. * Luke xii. 37. * Wisd. iv. 16. * Matt, xxiv, 44 ; xxv. lo. 56 m Pediteti0» m §m\u O that we had spent but one day in this world thoroughly well ! Many there are who reckon years of conversion; and yet full slender oftentimes is the fruit of amend- ment. If to die be accounted dreadful, to live long may perhaps prove more dangerous. Happy is he that always hath the hour of his death before his eyes,^ and daily prepareth himself to die. If at any time thou hast seen another man die, make account that thou must also pass the same way. 3. When it is morning, think that thou mayest die before night ; And when evening comes, dare not to promise thy- self the next morning. Be thou therefore always in readiness, and so lead thy life that death may never take thee unprepared.^ Many die suddenly and when they look not for it ; for the Son of Man will come in an hour when we think not."* When that last hour shall come, thou wilt begin to have a far different opinion of thy whole life that is past, and be exceeding sorry that thou hast been so careless and remiss. 4. O how wise and happy is he that now laboreth to be such an one in his life, as he will desire to be found at the hour of death ! A perfect contempt of the world,^ a fervent desire '"o go forward in all virtue, a love of discipline, a ^ Eccles. vii. i. ^ Heb. ix. 27. ' Luke xxi. 36. * Malt. xxiv. 44; Luke xii. 40, ^ Ecclus. xli. i. laborious repentance, a ready obedience, a denying of ourselves, and an endurance of any affliction what- soever for the love of Christ, will give us great confi- dence that we shall die happily. Whilst thou art in health thou mayest do much good : but when thou art sick, I see not what thou wilt be able to do. Few by sickness grow better and more reformed ; so also they who wander much abroad, seldom there- by become holy. 5. Trust not to friends and kindred, neither da thou put off the care of thy soul's welfare till here- after; for men will forget thee, sooner than thou art aware of. It is better to look to it betime, and to send some good before thee, than to trust to other men's help.^ If thou be not careful for thyself now, who will be careful for thee hereafter ? Time now is very precious : now is the day of sal- vation ; now is the accepted time. But alas! that thou shouldst spend time so idly here, in which thou mightest purchase life eternal. The time will come, when thou shalt desire one day or hour to amend in, and I know not that it will be granted thee. 6. O beloved, from how great danger mightest thou deliver thyself, from how great fear free thy- self, if thou wouldst be ever fearful and mindful of death! Labor now so to live, that at the hour of death thou mayest rather rejoice than fear. Isaiah xxx. 5; xxxi. i ; Jer. xvii. 5; xlviii. 7 ; Matt. vi. 20» ^8 m ^tAimion mx Learn now to die to the world, that thou mayest then begin to live with Christ.^ Learn now to contemn all things,^ that thou mayest then freely go to Christ. Chastise thy body now by repentance,^ that thou mayest then have assured confidence. 7. Ah ! fool, why dost thou think to live long, when oumt 0f (^nx^vt^. 121 It is good counsel, that when fervor of spirit is kindled within thee, thou shouldst consider how it will be, when that light shall leave thee. And when this happeneth, then remember that the light may return again, which, as a warning to thyself, and for mine own glory, I have withdrawn for a time.^ 5. Such trials are oftentimes more profitable, than if thou shouldst always have things prosper according to thy will. For a man's worthiness is not to be estimated by the number of visions and comforts which he may have, or by his skill in the Scriptures, or by his being placed in high station. But if he be grounded in true humility, and full of divine charity ; if he be always purely and sincerely seeking God's honor ; if he think nothing of and un- feignedly despise himself,^ and even rejoice more to be despised and made low by others, than to be hon- ored by them. CHAPTER VIII. Of a Mean Conceit of Ourselves in the Sight of God. CHALL I speak unto my Lord, who am but dust and ^ ashes .f*^ If I esteem myself to be anything more, behold, Thou standest against me, and my iniquities bear true witness, and I cannot contradict it. ' Job vii. * Psalm Ixxxiv. lo. ^ Gen. xviii. 27. 122 n Pan (fionuxt tff (&nmlvt». But if I abase myself, and reduce myself to nothing, and shrink from all self-esteem, and grind myself to the dust I am, thy grace will be favorable to me, and thy light near unto my heart ; and all self-esteem, how little soever, shall be swallowed up in the valley of my nothingness, and perish forever. There thou showest thyself unto me, what I am, what I have been, and whither I am come ; for I am nothing, and I knew it not. If I be left to myself, behold, I become nothing but mere weakness ; but if thou for an instant look upon me, I am forthwith made strong, and am filled with new joy. And a great marvel it is, that I am so suddenly lifted up, and so graciously embraced by thee, who of mine own weight am always sinking downward. 2. Thy love is the cause hereof, freely preventing me, and relieving me in so many necessities, guarding me also from pressing dangers, and snatching me (as I may truly say) from evils out of number. For indeed by loving myself amiss, I lost myself ; ^ and by seeking thee alone, and purely loving thee, I have found both myself and thee, and by that love have more deeply reduced myself to nothing. Because thou, O dearest Lord, dealest with me above all desert, and above all that I dare hope or ask. 3. Blessed be thou, my God: for although I be unworthy of any benefits, yet thy royal bounty and infinite goodness never cease to do good even to the ' John xii. 25. ungrateful,^ and to those who are turned away far from thee. Turn thou us unto thee, that we may be thankful, humble, and devout ; for thou art our salvation, our courage, and our strength. CHAPTER IX. T^af all Things are to be referred unto God, as their last End, IVTY son, I ought to be thy supreme and ultimate end, if thou desire to be truly blessed. By this intention thy affections will be purified, which are too often inordinately inclined to selfishness and unto creatures. For if in anything thou seekest thyself, immediately thou faintest and driest up. I would therefore thou shouldst refer all things principally unto me, for I am He who have given all Consider everything as flowing from the Highest Good; and therefore unto me as their original all must be brought back. 2. From me, as from a living fountain, the small and the great, the poor and the rich, do draw the water of life;^ and they that willingly and freely serve me shall receive grace for grace. But he who desires to glory in things out of me,* or to take pleasure in some private good, shall not be grounded in true joy, nor be enlarged in his heart, but shall many ways be encumbered and straitened. * Matt. V. 45, ^ Ecclus. i. 5. ^ John iv. 14. * i Cor. i. 29. 124 iUt ^^mttnm of ^mm. Thou oughtest therefore to ascribe nothing of good to thyself, nor do thou attribute goodness unto any man ; but give all unto God, without whom man hath nothing. I have given thee all,i and my will is to have thee all again; and with great strictness do I exact from thee a return of thanks. 3. This is the truth whereby vain-glory is put to flight. And if heavenly grace enter in and true charity, there will be no envy nor narrowness of heart, neither will self-love busy itself. For divine charity overcometh all things, and en- largeth all the powers of the soul. If thou rightly judge, thou wilt rejoice in me alone, in me alone thou wilt hope ; for none is good save God alone,^ who is to be praised above all things, and in all to be blessed. CHAPTER X. T/^af to despise the World and serve God, t's sweet, MOW I will speak again, O Lord, and will not be silent; I will say in the ears of my God, my Lord, and my King, who is on high : " O how great is the abundance of thy goodness, O Lord, which thou hast laid up for them that fear thee."^ But what art thou to those who love thee 1 what to those who serve thee with their whole heart } * I Cor. iv. 6. '^Matt. xix. 17; Luke xviii. 12. ^PsalmxxXi 19. m tb^ ^mttnm t^t (BtsOC^ ^mm. 125 Truly unspeakable is the sweetness of contem- plating thee, which thou bestowest on them that love thee. In this especially thou hast showed me the sweet- ness of thy love : that when I was not, thou madest me ; when I went far astray from thee, thou brought- est me back again, that I might serve thee ; and that thou hast commanded me to love thee.^ 2. O fountain of love unceasing, what shall I say concerning thee ? How can I forget thee, who hast vouchsafed to remember me, even after I had wasted away and perished ? Thou hast showed mercy to thy servant beyond all expectation : and hast exhibited favor and loving- kindness beyond all desert. What return shall I make to thee for this grace For it is not granted to all to forsake all, to renounce the world, and to undertake a life of religious re- tirement. Is it any great thing that I should serve thee,^ whom the whole creation is bound to serve ? It ought not to seem much to me, to serve thee : but rather this doth appear much to me, and wonder- ful ; that thou vouchsafest to receive into thy service one so poor and unworthy, and to make him one with thy beloved servants. 3. Behold, all things are thine which I have, and whereby I serve thee.^ ' Gen. i. 27 ; Psalm cxix. 73; Matt xv. ^ Psalm cxvi. i. 3 Judges xvi. 15. * I Cor. iv. 7. And yet contrariwise, thou rather servest me than I thee. Behold, heaven and earth which Thou hast created for the service of man, are ready at hand, and do daily perform whatever thou hast commanded. And this is little : Thou hast moreover also ap- pointed angels to minister to man.^ But that which excelleth all is this, that thou thy- self hast vouchsafed to serve man, and hast promised that thou wouldst give thyself unto him. 4. What shall I give thee for all these thousands of benefits ? I would I could serve thee all the days of my life. I would I were able, at least for one day, to do thee some worthy service. Truly thou art worthy of all service, of all honor, and everlasting praise. Truly thou art my Lord, and I thy poor servant, who am bound to serve thee with all my might, nei- ther ought I ever to be weary of praising thee. And this I wish to do, this I desire : and whatso- ever is wanting unto me, do thou, I beseech thee, vouchsafe to supply. 5. It is a great honor, and a great glory, to serve thee, and to despise all things for thee. For great grace shall be given to those who shall have willingly subjected themselves to thy most holy service. They who for thy love shall have renounced all carnal delights, shall find the sweetest consolations of the Holy Ghost.2 * Psalm xci. 1 1 ; Heb. i. 14. * Matt. xix. 29. They shall attain great freedom of mind, who for thy Name's sake enter into the narrow way,^ and have left off all worldly care. 6. O sweet and delightful service of God,^ by which a man is made truly free and holy ! O sacred state of religious service, which makes a man equal to the angels, pleasing to God, terrible to devils, and worthy to be commended of all the faithful ! O welcome service and ever to be desired, in which we are rewarded with the Greatest Good, and attain to joy which shall endlessly remain with us ! CHAPTER XI. T/ia^ the Longings and Desires of our Hearts are to be exainined and moderated, MY son, thou must still learn many things, which thou hast not yet well learned. What are these, O Lord ? That thou frame thy desires^ wholly according to my good pleasure ; and that thou be not a lover of thyself, but an earnest follower of my will. Various longings and desires oftentimes inflame thee, and drive thee forwards with vehemence : but do thou consider whether thou be not moved rather for thine own advantage, than for my honor. *Matt. vii. 14. 3 Psalm cviii. i ; Matt. vi. 10. ^Matt. xi. 30} I John v. 3. 128 m pMmtiwg tUt §t^xxt$ of mt "^mt^. If I be the cause, thou wilt be well content, howso- ever I shall ordain ; but if there lurk in thee any self- seeking,^ behold, this it is that hindereth thee and weigheth thee down. 2. Beware therefore thou lean not too much upon any desire, conceived without asking my counsel, lest perhaps afterwards it repent thee, or thou be displeased with that which at first pleased thee, and which thou desiredst earnestly, as the best. For not every affection which seems good is imme- diately to be followed ; nor on the other hand is every contrary affection at the first to be avoided. It is sometimes expedient to use a restraint even in good desires and endeavors, lest through unsea- sonable effort thou incur distraction of mind; lest by thy want of self-government thou beget a scandal unto others ; or again, being by others thwarted and resisted, thou become suddenly confounded, and so fall. 3. Sometimes however thou must use violence,^ and resist manfully thine appetite, not regarding what the flesh would or would not;^ but rather taking pains that even perforce it may be made subject to the Spirit.4 And so long ought it to be chastened and to be forced to remain under servitude, until it be prepared for everything, and learn to be content with a little, and to be pleased with plain and simple things, and not to murmur against any inconvenience. ' Phil. ii. 21. 3 Rom. viii. 1-13; 2 Cor. iv. 105 x. 3. ^PhiLii. II. *iCor. ix. 27. (^t Striving jxtiixiwt d^^nmpxmntt. 129 CHAPTER XII. Of the Growth of Patience in the Soul, and of Striving against Concupiscence, OLORD my God, patience is very necessary for me,^ for I perceive that many things in this life do fall out as we would not. For whatsoever plans I shall devise for my own peace, my life cannot be without war and affliction.^ It is so, my son. But my will is, that thou seek not that peace which is void of temptations, or which suffereth nothing contrary: but rather think that thou hast found peace, when thou art exercised with sundry tribulations,^ and tried in many adversi- ties. 2. If thou say, that thou art not able to suffer much, how then wilt thou endure the fire hereafter.^ Of two evils the less is always to be chosen. That thou mayest therefore avoid the everlasting punish- ment that is to come, endeavor to endure present evils patiently, for God's sake. Dost thou think that the men of this world suffer nothing or but as little ? Ask even of those who live most at ease, and thou shalt find it otherwise. But thou wilt say, they have many delights, and *bllow their own wills, and therefore they do not -nuch weigh their own afflictions. » Heb. X. 360 ^Job viio I. ^ James i. ?, 130 (^f ^txivins H^xwt (ii^ntupxmtntt. Be it so, that they have whatsoever they will ; but how long dost thou think that it will last? 3. Behold, the wealthy of this world shall consume away like smoke,i and there shall be no memory of their past joys ! Yea, even while they are yet alive, they do not rest in them without bitterness, and weariness, and fear. For from the self-same thing in which they delight they oftentimes receive the penalty of sorrow. And it is but just that having inordinately sought and followed after pleasures, they should enjoy them not without shame and bitterness. 4. O how brief, how false, how inordinate and base, are all those pleasures. Yet so drunken and blind are men, that they un- derstand it not ; but like dumb beasts, for the poor enjoyment of a corruptible life, they incur the death of the soul. Thou therefore, my son, " go not after thy lusts, but refrain thyself from thine appetites." 2 " Delight thy- self in the Lord, and He shall give thee the desires of thine heart." ^ 5. For if thou desire true delight, and to be more plentifully comforted by me ; behold, in the contempt of all worldly things, and in the cutting off all base delights, shall be thy blessing, and abundant comfort shall be given thee. And the more thou withdraw thyself from all solace of creatures, so much the sweeter and more powerful consolations shalt thou find in me. ^ Psaim Ixviii. 2. * EccluSc xviii. 30. ^ Psalm xxxvii. 4. (^f i^umtrU (^Mxmt. 131 But at the first, thou shalt not without some sad- ness, nor without a laborious conflict, attain unto them. Old inbred habit will, for a time, resist, but by a better way it shall be entirely overcome. The flesh will murmur against thee ; but with fer- vency of spirit thou shalt bridle it. The old servant will tempt and trouble thee, but by prayer he shall be put to flight. Moreover also, by useful work thou shalt greatly stop the way against him. CHAPTER XIII. Of Humble Obedience after the Example of Jesus Christ, lyi'Y son, he that endeavoreth to withdraw himself -'-'l from obedience, withdraweth himself from grace : and he who seeketh for himself private bene- fits,^ loseth those which are common. He that doth not cheerfully and freely submit him- self to his superior, showeth that his flesh is not as yet perfectly brought into subjection, but oftentimes struggleth and murmureth against thee. Learn thou therefore quickly to submit thyself to thy superior, if thou desire to keep thine own flesh under the yoke. For more speedily is the outward enemy overcome, if the inward man be not in disorder. * Matt. xvi. 24. 132 m "gmW (^htAuntt. There is no worse enemy, nor one more trouble- some to the soul, than thou art unto thyself, if thou be not in harmony with the Spirit. It is altogether necessary that thou conceive a true contempt for thyself, if thou desire to prevail against flesh and blood. 2. Because thou still lovest thyself inordinately, thou art afraid to resign thyself wholly to the will of others. And yet, what great matter is it,^ if thou, who art but dust and nothing, subject thyself to a man for God's sake, when I, the Almighty and the Most Highest, who created all things of nothing, humbly subjected myself to man for thy sake ? I became of all men the most humble and the most abject, that thou mightest overcome thy pride with my humility. O dust, learn to be obedient. Learn to humble thyself, thou earth and clay, and to bow thyself down under the feet of all men. Learn to break thine own will, and to yield thyself to all subjection. 3. Be zealous against thyself, and suffer no pride to dwell in thee : but show thyself so humble and so lowly, that all may be able to walk over thee, and to tread thee down as the mire of the streets. Vain man, what hast thou to complain of? What canst thou answer, vile sinner, to them that upbraid thee, thou who hast so often offended God, and hast so many times deserved hell ? But mine eye spared thee, because thy soul was ' Luke ii. 7 ; John xiii. 14. 133 precious in my sight ; that thou mightest know my love, and ever be thankful for my benefits ; Also that thou mightest continually give thyself to true subjection and humility, and endure patiently to be despised. CHAPTER XIV. Of considering the Secret Judg7nents of God, that so we be not lifted up for anything good in us. 'PHOU, O Lord, thunderest forth thy judgments over me, thou shakest all my bones with fear and trembling, and my soul is very sore afraid. I stand astonished; and I consider "That the heavens are not pure in thy sight." ^ If in angels thou didst find wickedness,^ and didst not spare even them, what shall become of me ? Even stars fell from heaven,^ what then can I pre- sume who am but dust ? They whose work seemed commendable, have fallen into the lowest misery ; and those who did eat the bread of angels,* I have seen delighting themselves with the husks of swine. 2. There is therefore no holiness, if thou, O Lord, withdraw thine hand. No wisdom availeth, if thou cease to guide. No courage helpeth, if thou leave off to defend. No chastity is secure, if thou do not protect it. No vigilance of our own availeth, if thy sacred watchfulness be not present with us. * Job XV. 15. * Job iv. 18. 3 Rev. viii. 10. Psalm Ixxviii. 25. 134 m Mf'^^mmnt For, if we be left of thee, we sink and perish ; but being visited of thee, we are raised up and live. Truly we are inconstant, but by thee we are estab- lished: we wax lukewarm, but by thee we are in- flamed. 3. O how humbly and meanly ought I to think of myself! how ought I to esteem it as nothing, if I seem to have any good in me ! With what profound humility ought I to submit myself to thine unfathomable judgments, O Lord ; where I find myself to be nothing else than nothing, and very nothing ! O weight that cannot be measured ! O sea that cannot be passed over, where I discover nothing of myself save only and wholly nothing ! Where then can glorying hide itself ? where can be trust in mine own virtue ? All vain-glorying is swallowed up in the deep of thy judgments over me. 4. What is all flesh in thy sight ? Shall the clay boast against Him that formed it ? How can he be lifted up with vain words, whose Seart is truly subject to God ? ^ Not all the world will make him proud, whom the Truth hath subjected unto itself: neither shall he, who hath firmly settled his whole hope in God, be moved by the tongues of all his flatterers. For even they themselves who speak, behold, they all are nothing, for they will pass away with the sound of their words ; but the truth of the Lord re- raaineth forever.^ *'lsaiah xxix. 16; Ecclus. xxiii. 4, 5. ^ Psalm cxvii, 2. (^f (Bntxtt Il^^i0tt^ti0tt* 135 CHAPTER XV. /n Everything which we desire ^ how we ought to feel^ and what we ought to say, jVyTY son, say thou thus in everything: Lord, if this be pleasing unto thee, so let it be.^ " Lord, if it be to thy honor, in thy Name let this be done. " Lord, if thou see it to be expedient, and know it to be profitable for me, then grant unto me that I may use this to thine honor. " But if thou know it will be hurtful unto me, and no profit to the health of my soul, take away the de- sire from me." For not every desire proceedeth from the Holy Spirit, even though it seem unto a man right and good. It is difficult to judge truly whether a good spirit or the contrary be urging thee to desire this or that; or whether by thine own spirit thou be moved there- unto. Many have been deceived in the end, who at the first seemed to be led by a good spirit. 2. Therefore whatsoever seemeth to be desirable, must always be desired and prayed for in the fear of God and with humility of heart; and chiefly thou must commit the whole matter to me with special resignation of thyself, and thou must say, ' James iii. 136 m mUxt ^^^tflimtiott* " O Lord, thou knowest what is best for us, let this or that be done, as thou pleasest. " Give what thou wilt, and how much thou wilt, and when thou wilt. " Deal with me as thou thinkest good, and as best pleaseth thee, and is most for thy honor. " Set me where thou wilt, and deal with me in all things just as thou wilt. " I am in thy hand : turn me round, and turn me back again, as thou shalt please. " Behold, I am thy servant, prepared for all things ; for I desire not to live unto myself, but unto thee ; and O that I could do it worthily and perfectly 1 " A Prayer that the will of God 77iay be fulfilled, 3. O MOST merciful Jesus, grant to me thy grace, that it may be with me, and work with me,^ and con- tinue with me even to the end. Grant that I may always desire and will that which is to thee most acceptable, and most dear. Let thy will be mine, and let my will ever follow thine, and agree perfectly with it. Let my will be all one with thine, and let me not be able to will, or anything to forego, but what thou will- •est or dost not will. 4. Grant that I may die to all things that are in the world, and for thy sake may love to be con- temned, and not be known in this generation. Grant to me above all things that I can desire, to desire to rest in thee, and in thee to have my heart at peace. * Wisd. ix. 10. 137 Thou art the true peace of the heart: thou art its only rest; out of thee all things are full of trouble and unrest. In this peace, that is, in thee, the one. chiefest eternal Good, I will lay me down and sleepj Amen. CHAPTER XVI. That True Comfort is to be sought in God alone. 117HATS0EVER I can desire or imagine for my ' ' comfort, I look for it not here but hereafter. For if I alone should possess all the comforts of the world, and might enjoy all the delights thereof,^ it is certain that they could not long endure. Wherefore, O my soul, thou canst not be fully comforted,^ nor have perfect refreshment, except in God, the comforter of the poor, and the helper of the humble. Wait a little while, O my soul, wait for the divine promise, and thou shalt have abundance of all good things in heaven. If thou desire beyond measure the things that are present, thou shalt lose those which are heavenly and eternal. Use temporal things, and desire eternal. Thou canst not be satisfied by any temporal goods, because thou art not created to enjoy them. 2. Although thou shouldst possess all created good, yet couldst thou not be happy thereby nor * Psalm iv. 8. ^Matt. xvi. 26. ^ Psalm Ixxvii. i. 2. 138 (^{ xt^txtifi mx (Snxi^ m (^oL blessed; but in God, who created all things, con" sisteth thy whole blessedness and felicity.^ Not such happiness as is seen and commended by the foolish lovers of the world, but such as the good and faithful servants of Christ wait for, and of which the spiritual and pure in heart, whose conversation is in heaven,^ sometimes have a foretaste. Vain and brief is all human consolation. Blessed and true is the consolation which is re- ceived inwardly from the truth. A devout man beareth everywhere about with him his own comforter Jesus, and saith unto Him, " Be Thou present with me, O Lord Jesu, in every time and place. " Let this be my comfort, to be willing to lack all human comfort. *' And if thy comfort be wanting, let thy will and just proving of me be unto me as the greatest com- fort; for thou wilt not always be angry, neither wilt thou chide for ever."^ CHAPTER XVIL T/taf all our Anxieties are to be rested on God, lyT Y son, suffer me to do with thee what I please. '^^ I know what is expedient for thee. Thou thinkest as man ; thou judgest in many things \s human affection persuadeth thee. O Lord, what thou sayest is true. Thy care for * Wisd. ii. 23. * Phil. iii. 20. ^ Psalm ciii. 9. (^f testing M onx 0n (&oA. 139 me is greater^ than all the care that I can take for myself. For he standeth but very unsafely, who casteth not all his care upon thee. O Lord, if only my will may remain right and firm towards thee, do with me whatsoever it shall please thee. For it cannot be anything but good, whatsoever vhou shalt do with me. 2. If it be thy will that I should be in darkness, be thou blessed ; and if it be thy will that I should be in light, be thou again blessed. If thou vouchsafe to comfort me, be thou blessed ; and if thou wilt have me afflicted, be thou blessed also. My son, such as this ought to be thy state, if thou desire to walk with me. Thou oughtest to be as ready to suffer as to rejoice. Thou oughtest as cheerfully to be destitute and poor, as to be full and rich. 3. O Lord, for thy sake, I will cheerfully suffer^ whatsoever shall come on me with thy permission. From thy hand I am willing to receive indifferently good and evil, sweet and bitter, joy and sorrow; and for all that befalleth me I will be thankful. Keep me safe from all sin, and I shall fear neither death 3 nor hell. So thou do not cast me from thee for ever, nor blot me out of the book of life, what tribulation soever befalleth me shall not hurt me. ^ Matt. vi. 30; John vi. ^ Job ii. lo. ^ Psalm xxiii. 4. 140 m gntxmt ntUt (Ktitii^f s (^xmpU. CHAPTER XVIII. T^a^ Temporal Sufferings must be borne patiently^ after the Example of Christ, "\TY son, I descended from heaven^ for thy salva* tion; I took upon me thy sorrows,^ not neces- sity but love drawing me thereto; that thou thysell mightest learn patience, and bear temporal sufferings without repining. For from the hour of my birth,3 even until my death on the cross, I was not without suffering of grief. I suffered great want of things temporal; I often heard many murmurings against me; I endured pa- tiently disgraces and revilings ; in return for benefits I received ingratitude ; for miracles, blasphemies ; for heavenly doctrine, reproofs. 2. O Lord, for that thou wert patient in thy life- time, herein especially fulfilling the commandment of thy Father;^ it is reason that I, a most miserable sinner, should bear myself patiently according to thy will, and for my soul's welfare endure the burden of this corruptible life as long as thou thyself shalt choose. For although this present life be burdensome, yet notwithstanding it is now by thy grace made very gainful ; and, by thine example and the footsteps of thy saints, more bright and clear, and endurable to the weak. It is also much more full of consolation than it 'Johniii. 13. * Isaiah liii. 4. ^Lukeii. 7. '♦John v. 30. (^f Wxnt ^Mxmt mx&tt Wt0itos* 141 was formerly under the old law, when the gate of heaven remained shut; and the way also to heaven seemed more dark, when so few cared to seek after the kingdom of heaven.^ Moreover also, they who then were just and such as should be saved, could not enter into the heavenly kingdom, before the accomplishment of thy Passion, and the payment of the debt of thy holy death. 3. O how great thanks am I bound to render unto thee, that thou hast vouchsafed to show unto me and to all faithful people the good and the right way to thine eternal kingdom. For thy life is our way, and by the path of holy pa- tience we walk toward thee, who art our Crown. If thou hadst not gone before us and taught us, who would have cared to follow ! Alas, how many would remain behind and afar off, if they considered not thy glorious example ! Behold, we are even yet lukewarm, though we have heard of so many of thy miracles and doctrines. What would become of us, if we had not so great light ^ whereby to follow thee ! CHAPTER XIX. Oy the Endurance of Injuries^ and of the Proof of True Patience. 117HAT is it thou sayest, my son ? Cease to com- plain, when thou considerest my Passion, and the sufferings of my other saints. * Matt. vii. 14. ^ John xii, 46. 142 m ^xm '^)xtxmt mUtx Wtm0. Thou hast not yet resisted unto blood.^ It is but little which thou sufferest, in comparison of those who suffered so much, who were so strongly tempted, so grievously afflicted, so many ways tried and exercised.2 Thou oughtest therefore to call to mind the more heavy sufferings of others, that so thou mayest the more easily bear thine own very small troubles. And if they seem unto thee not very small, then beware lest thine impatience be the cause thereof. However, whether they be small or whether they be great, endeavor patiently to undergo them all. 2. The better thou disposest thyself to sufferings the more wisely thou doest, and the greater reward shalt thou receive. Thou shalt also more easily en- dure it, if both in mind and by habit thou art dili- gently prepared thereunto. Do not say, " I cannot endure to suffer these things at the hands of such an one, nor ought I to endure things of this sort ; for he hath done me great wrong, and reproacheth me with things which I never thought of; but of another I will willingly suffer,, that is, if they are things which I shall see I ought to suffer.'' Such a thought is foolish; it considereth not the virtue of patience, nor by whom it will be to be crowned; but rather, weigheth too exactly the per- sons, and the injuries offered to itself. 3. He is not truly patient, who is willing to suffer only so much as he thinks good, and from whom he pleases. * Heb. xii. 4. * Heb. xi. 37. But the truly patient man minds not by whom he is exercised, whether by his superiors, by one of his equals, or by an inferior; whether by a good and holy man, or by one that is perverse and unworthy. But indifferently from every creature, how much soever, or how often soever anything adverse befall him, he takes it all thankfully as from the hands of God, and esteems it great gain : For with God it is impossible that any thing, how small soever, if only it be suffered for God's sake, should pass without its reward. 4. Be thou therefore prepared for the fight, if thou wilt win the victory. Without a combat thou canst not attain unto the crown of patience.^ If thou art unwilling to suffer, thou refusest to be crowned. But if thou desire to be crowned, fight manfully, endure patiently. Without labor there is no rest, nor without fighting can the victory be won. O Lord, let that become possible to me by thy grace, which by nature seems impossible to me. Thou knowest that I am able to suffer but little, and that I am quickly cast down, when a slight adver- sity ariseth. For thy Name's sake, let every exercise of tribula- tion be made pleasant unto me ; for to suffer and to be troubled for thy sake, is very wholesome for my soul. » 2 Tim. ii. 3-5. CHAPTER XX. Oy the Acknowledging of our own Infirmities j and of the Sufferings of this Life, T WILL acknowledge my sin unto thee ; ^ I will con- fess mine infirmity unto thee, O Lord. Oftentimes a small matter it is that makes me sad and dejected. I resolve to act with courage, but when even a small temptation comes, I am at once in a great strait. It is sometimes a very trifle, whence a great temp- tation arises. And whilst I think myself safe, and v/hen I least expect it, I sometimes find myself overcome by all but a slight breath. 2. Behold therefore, O Lord, my low estate,^ and my frailty v/hich is in every way known unto thee. Have mercy on me, and deliver me out of the mire, that I may not stick fast therein,'^ and may not remain utterly cast down for ever. This is that which oftentimes strikes me down, and confounds me in thy sight, that I am so subject to fall, and so weak in resisting my passions. And although I do not altogether consent, yet their continued assaults are troublesome and grievous unto me ; and it is very exceedingly irksome to live thus daily in conflict. Psalm xxxii. 5. ^ Psalm xxv. 18. ^pgalm Ixix. 14. Hereby doth my weakness become known unto me, in that hateful fancies do always much more easily invade than forsake me. 3. Most mighty God of Israel, thou zealous lover of faithful souls ! O that thou wouldst consider the labor and sorrow of thy servant, and assist him in all things whatsoever he undertaketh. Strengthen me with heavenly courage, lest the old man, the miserable flesh, not as yet fully subject to the spirit, prevail and get the upper hand. Against this it will be needful for me to fight, as long as I breathe in this miserable life. Alas, what a life is this, where tribulation and miseries are never wanting; where all is full of snares, and enemies ! For when one tribulation or temptation goeth, an- other Cometh ; yea and while the first conflict is yet lasting, many others come unexpected one after an- other. 4. And how can a life be loved that hath so many embitterments, and is subject to so many calamities and miseries? How too can it be called a life, that begetteth so many deaths and plagues ? And yet it is the object of men's love, and its de- lights are sought of many. The world is oftentimes blamed for being deceitful and vain, and yet men do not easily part with it, be- cause the desires of the flesh bear so great a sway. But some things draw us to love the world, others to contemn it. The lust of the flesh, the lust of the eyes, and the 146 m (^titix^ in pride of life,^ do draw us to the love of the world ; but the pains and miseries, that justly follow them, cause a hatred of the world and a loathing thereof. 5. But alas, the fondness for vicious pleasures overcometh the mind of him who is given to the world ; and he esteemeth it a delight to be ever under thorns,^ because he hath neither seen nor tasted the sweetness of God, and the inward pleasantness of virtue. But they who perfectly contemn the world, and study to live to God under holy discipline, these are not ignorant of the divine sweetness promised to those who truly forsake the world. They also very clearly see how grievously the world erreth, and how it is in many ways deceived. CHAPTER XXI. T/^af we are to rest in God above all his Gifts and Benefits* ABOVE all things, and in all things, O my soul, thou shalt rest in the Lord alway, for he himself is the everlasting rest of the saints. Grant me, O most sweet and loving Jesus, to rest in thee, above all creatures,^ above all health and beauty, above all glory and honor, above all power and dignity, above all knowledge and subtilty, above all riches and arts, above all joy and gladness, above all fame and praise, above all sweetness and comfort, * I John ii. 16. ^Job xxx. 7. ^Rom. viii. 19-22. m Mxt ^^^t in 147. above all hope and promise, above all desert and desire : Above all gifts and benefits that thou canst give and impart unto us, above all mirth and joy that the mind of man can receive and feel: Finally, above angels and archangels, and above all the heavenly host, above all things visible ano invisible, and above all that thou art not, O my God, 2. Because thou, O Lord my God, art supremely good above all ; thou alone art most high, thou alon(. most powerful, thou alone most full and sufficient thou alone most sweet and most full of consolation. Thou alone art most lovely and loving, thou alone most noble and glorious above all things, in v/hom all good things together both perfectly are, and ever have been, and shall be. And therefore whatsoever thou bestowest on me besides thyself,, or revealest unto me of thyself, or promisest, is but mean and unsatisfying, whilst thou art not seen and not fully obtained. For surely my heart cannot truly rest, nor be en- tirely contented, unless it rest in thee, and rise above all gifts and all creatures whatsoever. 3. O thou most beloved spouse of my soul, Jesu Christ, thou most pure Lover, thou Lord of all crea- tion ; O that I had the wings of true liberty, that I might flee away and rest in thee ! ^ O when shall it be fully granted me, to consider in quietness of mind, and to see how sweet thou art, my Lord God 1 Psalm Iv. d. 148 When shall I fully gather up myself into thee, that by reason of my love to thee I may not feel myself, but thee alone, above all sense and measure, in a manner not known unto every one But now I oftentimes sigh, and bear my unhappi- ness with grief : Because many evils occur in this vale of miseries, which do often trouble, grieve, and over-cloud me; often hinder and distract me, allure and entangle me, so that I can have no free access unto thee, nor enjoy the sweet welcomings, which are ever ready for the blessed spirits. O let my sighs move thee and my manifold desola- tion here on earth. 4. O Jesu, thou brightness of eternal glory, thou comfort of the pilgrim soul, with thee is my tongue without voice, and my very silence speaketh unto thee. How long doth my Lord delay to come ? Let him come unto me his poor despised servant, and let him make me glad. Let him put forth his hand, and deliver his poor servant from all anguish. Come, O come ; for without thee I shall have no joyful day nor hour ; for thou art my joy, and without thee my table is empty. A wretched creature am I, and as it were impris- oned and loaded with fetters, until thou refresh me with the light of thy presence, and grant me liberty, and show a friendly countenance toward me. 5o Let others seek what they please instead of ' Dan. X. 149 thee; but for me, nothing else doth nor shall delight me, but thou only, my God, my hope, my everlasting salvation. I will not hold my peace, nor cease to pray, until thy grace return again, and thou speak inwardly unto me. Behold, here I am. Behold, I come unto thee, because thou hast called upon me. Thy tears and the desire of thy soul, thy humiliation and thy con- trition of heart, have inclined and brought me unto thee. And I said^ Lord, I have called thee, and have de- sired to enjoy thee, being ready to refuse all things for thy sake. For thou first hast stirred me up that I might seek thee. Blessed be thou therefore, O Lord, that hast showed this goodness to thy servant, according to the multi- tude of thy mercies. 6. What hath thy servant more to say before thee.*^ he can only greatly humble himself in thy sight, ever mindful of his own iniquity and vileness. For there is none like unto thee ^ in all whatsoever is wonderful in heaven and earth. Thy works are very good, thy judgments true, and by thy providence the universe is governed. Praise therefore and glory be unto thee, O wisdom of the Father : let my mouth, my soul, and all creat- ures together, praise and bless thee. * Psalm Ixxxvi. 8. 150 #f th^ "^mmhmmt nt ^tntfiU^ CHAPTER XXII. Of the Remembrance of God^s 7nanifold Benefits. OPEN, O Lord, my heart in thy law, and teach me to walk in thy commandments.^ Grant me to understand thy will, and with great reverence and diligent consideration to remember thy benefits, as well in general as in particular, that henceforward I may be able worthily to give thee thanks. But I know and confess, that I am not able, even in the least matter, to give thee due thanks for the favors which thou bestowest upon me. I am less than the least of all thy benefits : and when I consider thy noble bounty, the greatness thereof maketh my spirit to faint. 2. All that we have in our soul and body, and whatsoever we possess outwardly or inwardly, nat- urally or supernaturally, are thy benefits, and do speak thee bountiful, merciful and good, from whom we have received all good things. Although one have received more, another less, all notwithstanding are thine, and without thee even the least blessing cannot be had. He that hath received the greatest cannot glory of his own desert, nor extol himself above others, nor exult over the lesser. For he is the greatest and the best who ascribeth least unto himself, and who in * Psalm cxix. rendering thanks is the most humble and most devout. And he that esteemeth himself viler than all men, and judgeth himself most unworthy, is fittest to receive greater blessings. 2. But he that hath received fewer, ought not to be out of heart, nor to take it grievously, nor to envy them that are enriched with greater store ; but rather to turn his mind to thee, and highly to praise thy goodness, for that thou bestowest thy gifts so bounti- fully, so freely, and so willingly, without respect of persons. All things proceed from thee, and therefore in all things thou art to be praised. Thou knowest what is fit to be given to every one. And why this man hath less and that man more, it is not for us to judge, but for thee, who dost exactly know what is meet for every one. 4. Wherefore, O Lord God, I even esteem it a great mercy, not to have much of that which out- wardly and in the opinion of men seems worthy of glory and applause. He who considereth the poverty and unworthiness of his own person, should be so far from conceiving grief or sadness, or from being cast down thereat, that he rather should take great comfort and be glad. For thou, O God, hast chosen the poor and humble and the despised of this world for thyself,^ to be thy familiar friends and servants. * I Cor. i. 27, 28. 152 Witnesses are thine apostles themselves, whom thou hast made princes over all the earth.^ And yet they lived in the world without complaint,^ so humble and simple, without all malice and deceit, that they even rejoiced to suffer reproach for thy name ; ^ and what the world abhorreth, they embraced with great affection. 5. When therefore a man loveth thee and acknowl- edgeth thy benefits, nothing ought so to rejoice him as thy will toward him, and the good pleasure of thine eternal appointment. And herewith he ought to be so contented and com- forted, that he would as willingly be the least, as another would wish to be the greatest. He would too be as peaceable and contented in the last place as in the first; as willing to be a despised castaway, of no name or character, as to be preferred in honor before others, and to be greater in the world than they. For thy will and the love of thy glory ought to be preferred before all things, and to comfort him more, and to please him better, than all the benefits which either he hath received or may receive. CHAPTER XXIII. Of Four Things that bring great Inward Peaceo lyr Y son, now will I teach thee the way of peace and of true liberty. O Lord, I beseech thee, do as thou sayest, for this is delightful to me to hear. ' Psalm xlv. 16. 'i Thess. ii. la ^Acts v. 41. 153 Be desirous, my son, to do the will of another rather than thine own.^ Choose always to have less rather than more.^ Seek always the lowest place, and to be beneath every one.^ Wish always, and pray, that the will of God may be wholly fulfilled in thee."* Behold, such a man entereth within the borders of peace and rest. 2. O Lord, this short discourse of thine con- taineth within itself much perfection/ It is little in words, but full of meaning, and abun- dant in fruit. For if it could faithfully be kept by me, I should not be so easily disturbed. For as often as I feel myself unquiet and weighed down, I find that I have strayed from this doctrine. But thou who canst do all things, and ever lovest the profiting of my soul, increase in me thy grace, that I may be able to fulfil thy words, and to work out mine own salvation. A Prayer against Evil Thoughts. 3. O Lord, my God, be not thou far from rne ; my God, haste thee to help me;^ for there have risen up against me sundry thoughts, and great fears, afiflict- ing my soul. How shall I pass through unhurt? how shall 1 break them to pieces? • Matt. xxvi. 39 ; John v. 30 ; vi. 38. Matt. vi. la ^ I Cor. X. 24. 5 Matt. v. 48. 3 Luke xiv. la * Psalm Ixxi. 12^ 154 m tu ot ^tm. " I, saith he, will go before thee and will humble the great ones of the earth; I will open the doors ot the prison, and reveal unto thee hidden secrets." ^ Do, O Lord, as thou sayest,and let all evil thoughts fly from before thy face. This is my hope, my one only consolation, to flee unto thee in every tribulation, to trust in thee, to call upon thee from my inmost heart, and to wait patiently for thy consolation. A Prayer for Mental Illumination, 4. O merciful Jesus, enlighten thou me with the brightness of thine inward light, and lake away all darkness from the habitation of my heart. Repress thou my many wandering thoughts, and break in pieces those temptations which so violently assault me. Fight thou strongly for me, and vanquish these evil beasts, these aHuring desires of the flesh ; that so peace may be obtained by thy power, and that thine abundant praise may resound in a holy temple, that is, in a pure conscience. Command the winds and tempests ; say unto the sea, be still ; ^ say to the north wind, blow not ; and there shall be a great calm. 5. Send out thy light and thy truth,^ that they may shine upon the earth ; for until thou enlighten me, I am but as earth without form and void. Pour forth thy grace from above, steep my heart in thy heavenly dew, supply fresh streams of devo- tion to water the face of the earth, that it may bring forth fruit good and excellent. Isaiah xlv. 2,3. * Matt. viii. 26. ^ Psalm xliii. 3. Lift thou up my mind which is pressed down by a load of sins, and draw up my whole desire to things heavenly ; that having tasted the sweetness of heav- enly happiness, it may be irksome to me even to think of earthly things. 6. Do thou pluck me away, and deliver me from all the unlasting comfort of creatures ; for no created thing can fully comfort and quiet my desires. Join thou me to thyself with an inseparable band of love ; for thou, even thou alone, dost satisfy him that loveth thee, and without thee all things are vain and empty. CHAPTER XXIV. Of avoiding Curious Enquiry into the Lives of Others, lilY son, be not curious, nor trouble thyself with ^'^ idle cares.^ What is this or that to thee ? follow thou me.^ For what is it to thee, whether that man be such or such, or whether this man do or speak this or that? Thou shalt not need to answer for others, but shalt give account for thyself;^ why therefore dost thou thus entangle thyself? Behold, I know every one, and do see all things that are done under the sun ; also I understand how it is with every one, what he thinks, what he wishes, and at what his intentions aim. * Ecclus. iii. 23 ; i Tim. v. 13. ^ John xxi. 22. ^ Gal. vi. 4, 5. 156 Unto me therefore all things are to be committed; but do thou keep thyself in peace, and leave the un- quiet to be as unquiet as they will. Whatsoever they shall have done or said, shall come upon themselves, for me they cannot deceive. 2. Be not careful for the shadow of a great name, or for the familiar friendship of many, or for the par- ticular and separate affection of men. For these things both distract the heart, and greatly darken it. Willingly would I speak my word, and reveal my secrets unto thee, if thou wouldst diligently watch for my coming, and open unto me the door of thine heart. Be thou circumspect, and watchful in prayer, and in all things humble thyself. CHAPTER XXV. Wherein firm Peace of Heart and true spiritual Progress consisteth. MY son, I have said : " Peace I le?ve with you, my peace I give unto you : not as the world giveth, give I unto you."^ Peace is what all desire, but all do r>ot care for the things that pertain unto true peace. My peace is with the humble and gentle of heart ; in much patience shall thy peace be. If thou wilt hear me and follow my voi-ne, thou shalt be able to enjoy much peace. * John xiv. 27. m ^xm ^tm tt iiart. 157 What then shall I do, Lord ? In every matter look to thyself, as to what thou doest and what thou sayest ; and direct thy whole attention into this, to please me alone, and neither to desire nor to seek anything besides me. But of the words or deeds of others judge nothing rashly ; neither do thou entangle thyself with things not entrusted unto thee. Thus it may come to pass that thou mayest be little or seldom disturbed. 2. But never to feel any disturbance at all, nor to suffer any trouble of mind or body, belongs not to this life, but to the state of eternal rest. Think not therefore that thou hast found true peace, if thou feel no heaviness; nor that all is well, when thou art vexed with no adversary ; nor that all is perfect, if all things be done according to thy desire. Neither do thou think at all highly of thyself, nor account thyself to be specially beloved, if thou be in a state of great devotion and sweetness ; for it is not by these things that a true lover of virtue is known, nor doth the spiritual progress and perfection of a man consist in these things. 3. Wherein then, O Lord, doth it consist ? In giving thyself up with all thy heart to the divine will, not seeking thine own interest, either in great matters or in small, either in time or in eternity. So shalt thou keep one and the same countenance. 158 ^{ ^piritwal S^u&m of ^xnL always giving thanks both in prosperity and adversity, weighing all things in an equal balance. Be thou so full of courage, and so patient in hope, that when inward comfort is withdrawn, thou mayest prepare thy heart to suffer even greater things ; and do not justify thyself, as though thou oughtest not to suffer such and so great afflictions, but justify me in whatsoever I appoint, and cease not to praise my holy name. Then thou walkest in the true and right way of peace, and thou shalt have a sure hope to see my face again with great delight. Now if thou attain to the full contempt of thyself, know that thou shalt then enjoy abundance of peace, as great as this thy state of sojourning is capable of. CHAPTER XXVI. Of the Excellency of a Free Mind^ which is sooner gained by Humble Prayer than by Study, OLORD, it is the business of a perfect man never to withdraw his mind from attentive thought of heavenly things, and thus to pass amidst many cares without care; not as one destitute of all feeling, but, by the privilege of a free mind, cleaving to no creat- ure with inordinate affection. 2. I beseech thee, my most gracious God, preserve me from the cares of this life, lest I should be too much entangled therein ; and from the many necessi- ties of the body, lest I should be ensnared by pleas- (fit ^TfxxHml ^xttA0m tt Pintle 159 ure, and from whatsoever is an obstacle to the soul, lest, broken with troubles, I should be overthrown. I speak not of those things which worldly vanity so earnestly desireth, but of those miseries, which, as punishments and as the common curse of mortality,^ do weigh down and hinder the soul of thy servant, that it cannot enter into the freedom of the Spirit so often as it would. 3. O my God, thou sweetness ineffable, turn into bitterness for me all that carnal comfort, which draws me away from the love of eternal things, and in evi.^ wise allures me to itself by the view of some present good. Let me not be overcome, O Lord, let me not be overcome by flesh and blood ; ^ let not the world and the brief glory thereof deceive me ; let not the devil and his subtle fraud trip me up. Give me strength to resist, patience to endure, and constancy to persevere. Give me, instead of all the comforts of the world, the most sweet unction of thy Spirit, and, in place of carnal love, pour into my heart the love of thy name. 4. Behold 1 meat, drink, clothing, and other neces- saries for the support of the body, are burdensome to a fervent spirit. Grant me to use such refreshments moderately, and not to be entangled with an undue desire of them. It is not lawful to cast away all things, because nature needs to be sustained; but to require super- fluities and those things that are merely pleasurable^ *Gen. iii. 17; Rom. vii. 11. ^ Rom. xii. 21. 160 the holy law forbiddeth us ; for then the flesh would rebel against the Spirit. Herein, I beseech thee, let thy hand govern me and teach me, that I may not ex- ceed in anything. CHAPTER XXVII. That it ts Love of Self which most hindereth from the Chief est Good. ATY son, thou oughtest to give all for all, and to be in nothing thine own. Know thou that the love of thyself doth hurt thee more than anything in the world. According to the love and affection thou bearest to any thing, so doth it cleave unto thee more or less. If thy love be pure,^ simple, and well-ordered, thou shalt be free from bondage. Do not covet that which it is not lawful for thee to have. Do not have that which may hinder thee, and may deprive thee of inward liberty. Strange it is that thou committest not thyself wholly unto me from the bottom of thy heart, together with all things thou canst have or desire. 2. Why dost thou consume thyself with vain grief 2 ^i^y dost thou weary thyself with needless cares ? Submit to my good will, and thou shalt suffer no hurt. If thou seek this or that, and wouldst be here or *Matt. vi. 22. ^Exodus xviii. i8; Micah iv. 9. 161 there, the better to enjoy thine own profit and pleas- ure, thou shalt never be at peace, nor free from trouble of mind. For in every case somewhat will be wanting, and in every place there will be some one to cross thee. It profiteth thee not therefore to obtain and multiply any outward things, but rather to despise them, and utterly to root them out from thy heart. And this thou must understand not only of revenues and wealth, but of seeking after honor also, and of the desire of vain praise, which all must pass away with this world. No place availeth if the spirit of fervor be wanting, neither shall that peace long continue, which is sought from without.^ If the state of thy heart be destitute of a true foundation, that is, if thou stand not stead- fast in me, thou may est change, but shalt not better thyself. For when occasion ariseth and is laid hold of, thou wilt find that which thou didst flee from, and yet more. A Prayer for a Clean Heart and Heavenly Wisdom, 4. Strengthen me, O God, by the grace of thy holy Spirit.2 Grant me to be strengthened with might in the inner man,^ and to empty my heart of all useless care and anguish ; * so that I be not drawn away with sundry desires of anything whatever, whether mean or precious, but that I look on all things as ^ Isaiah xli. 13. ^ Psalm li. 12. 3 Eph. iii. 16. 4 Matt. vi. 162 (^{ §xmmAxnti ^lmAmx% passing away, on m3^self also as soon to pass away with them. For nothing abideth under the sun, where all things are vanity and vexation of spirit.^ O how wise is he that so considereth them ! 5. O Lord, grant me heavenly wisdom,^ that I may learn above all things to seek and to find thee, above all things to enjoy and to love thee, and to think of all other things as they really are, according to thy wise ordering. Grant me prudence to avoid him that flattereth me, and to endure patiently him that contradicteth me. Because it is a great part of wisdom not to be moved with every wind of words,^ nor to give ear to an evil flatterer ; for thus I shall walk securely in the way which I have begun. CHAPTER XXVIII. Against the Tongues of Slanderers, IViY son, take it not grievously if some think ill o{ thee,* and speak that which thou wouldst not willingly hear. Thou oughtest to be the hardest judge of thyself, and to think no man weaker than thyself. If thou dost walk spiritually, thou wilt not much weigh fleeting words. It is no small wisdom to keep silence in an evil *Eccles. i. 14; ii. i. *Wisd. ix. ^Eph. iv. 14. * I Cor. iv. 13. ^ulxna M in ^xmt tut ^iflutxm. 163 time, and in thy heart to turn thyself to me, and not to be troubled by the judgment of men. 2. Let not thy peace depend on the tongues of men; for, whether they judge well of thee or ill, thou art not on that account other than thyself. Where are true peace and true glory? are they not in me ?^ And he that careth not to please men, nor feareth to displease them, shall enjoy much peace. From inordinate love and vain fear ariseth all dis* quietness of heart and distraction of the mind. CHAPTER XXIX. I/ouf that we ought to call upon God, and to bless HinZy when Tribulation is upon us. DLESSED be thy name, O Lord, for ever; 2 for ^ that it is thy will that this temptation and tribula- tion should come upon me. I cannot escape it, but must needs flee unto thee, that thou mayest help me, and turn it to my good. Lord, I am now in affliction, and it is not well with me, but I am much troubled with the present suf- fering. And now, O beloved Father, what shall I say ? ^ I am in a strait ; save thou me from this hour. Yet therefore came I unto this hour that thou mightest be glorified, when I shall have been greatly humbled, and by thee delivered. 'John xvi. 33. 3 Matt, xxvi; John xii. 27. •Job i. 21 ; Psalm cxiii. 2. 164 (^t SHwtittg M in ^xme tit ^fUittim^ Let it please thee, Lord, to deliver me;^ for wretched that I am, what can I do, and whither shall I go without thee ? Grant me patience, O Lord, even now in this my strait. Help me, my God, and then I will not fear how grievously soever I be afflicted. 2. And now in these my troubles what shall I say? Lord, thy will be done ! ^ I have well deserved to be afflicted and grieved. Surely I ought to bear it ; and O that I may bear it with patience, until the tempest be overpast, and all be well again, or even better ! But thine omnipotent hand is able to take even this temptation from me, and to assuage the violence thereof, that I utterly sink not under it ; as often- times heretofore thou hast done unto me, O my God, my Mercy ! And the more difficult it is to me, so much the more easy to thee is this change of the right hand of the most High. CHAPTER XXX. €ff Craving the Divine Aid^ and of Confidence of Recovering Grace, IV/TY son, I am the Lord that giveth strength in the day of tribulation.^ Come thou unto me, when it is not well with thee.** * Psalm xxxvii. 40. ^Matt. vi. I a 3 Nahum i. 7. *Matt. xi. 28. CDf SPtwsting (^oil in Wxme 0f ^tUxttxon. 165 This is that which most of all hindereth heavenly consolation, that thou art too slow in turning thyself unto prayer. For before thou dost earnestly supplicate me, thou seekest in the meanwhile many comforts, and lookest for refreshment in outward things. And hence it cometh to pass that all doth Httle profit thee, until thou well consider that I am he who doth rescue them that trust in him ; and that out of me there is neither powerful help, nor profitable counsel, nor lasting remedy. But do thou, having now recovered breath after the tempest, gather strength again in the light of my mer- cies ; for I am at hand (saith the Lord) to repair all, not only entirely, but also abundantly and in most plentiful measure. 2. Is there anything hard to me ? or shall I be like unto one that promiseth and performeth not?^ Where is thy faith ? stand firmly and with persever- ance ; take courage and be patient ; comfort will come to thee in due time. Wait, wait, I say, for me : I will come and heal thee. It is a temptation, this that vexeth thee, and a vaia fear, this that affrighteth thee. What else doth anxiety about the future bring to thee, but sorrow upon sorrow ? " Sufiicient for the day is the evil thereof." ^ It is a vain thing and unprofitable, to be either dis-r turbed or pleased about future things, which perhaps will never come to pass. * Matt, xxiii. 35. 2 Matt. vi. 34. 166 (^{ ^xn^txnfi (S0il in ®ime of ^tdutxon. 3. But it is in the nature of man to be deluded with such imaginations ; and it is a sign of a mind as yet weak to be so easily drawn away by the sugges- tions of the enemy. For so that he may but delude and deceive thee, he careth not whether it be by true things or by false ; whether he overthrow thee with the love of present things, or the fear of future things. Let not therefore thy heart be troubled, neither let it be afraid. Trust in me, and put thy confidence in my mercy.^ When thou thinkest thyself farthest off from me, oftentimes I am nearest unto thee. When thou judgest that almost all is lost, then oftentimes the greatest gain of reward is close at hand. All is not lost, when a thing falleth out against thee. Thou must not judge according to present feeling, nor so take any grief, or give thyself over to it, from whencesoever it cometh, as though all hopes of es- cape were quite taken away. 4. Think not thyself wholly left, although for a time I have sent thee some tribulation, or even have withdrawn thy desired comfort ; for this is the way to the kingdom of heaven. And without doubt it is more expedient for thee and for the rest of my servants, that ye be exercised with adversities, than that ye should have all things according to your desires. I know the secret thoughts of thy heart, and that ' Psalm xci. i. m ©tui^ting M in ^imt t^f g^ffUrti^n. 167 it is very expedient for thy welfare, that thou be left sometimes without spiritual enjoyment, lest perhaps thou shouldst be puffed up with thy prosperous estate, and shouldst be wilHng to please thyself in that which thou art not. That which I have given, I can take away ; and can restore it again when I please. 5. When I give it, it is still mine; when I with- draw it, I take not anything that is thine ; for every good and every perfect gift is mine.^ If I send thee affliction, or any cross whatsoever, repine not, nor let thy heart fail thee ; I can quickly succor thee, and turn all thy heaviness into joy. Nevertheless I am righteous and greatly to be praised, when I deal thus with thee. 6. If thou be wise, and consider this rightly, thou wilt never mourn so dejectedly for any adversity, but rather wilt rejoice and give thanks. Yea, thou wilt account this thine especial joy, that I afflict thee with sorrows, and do not spare thee. " As my Father hath loved me, so have I loved you," 2 said I unto my beloved disciples ; whom doubt- less I sent not out to temporal joys, but to great con- flicts ; not to honor, but to contempt; not to idleness, but to labors ; not to rest, but that they should bring forth much fruit with patience. Remember thou these words, O my son ! 'James i. 17. * John XV. 9, CHAPTER XXXI. Of the Contempt of all Creatwes^ in order to find out the Creator. r\ LORD, I stand much in need of yet greater ^ grace, if it be thy will that I should attain to that state, where neither man nor any creature shall be a hindrance unto me. For as long as anything holds me back, I cannot freely take my flight to thee. He desired to fly freely that said, " Oh 1 that I had wings like a dove, for then would I flee away and be at rest!"! What is more quiet than the single eye and who more free than he that desireth nothing upon earth ? A man ought therefore to mount above all creat- ures, and perfectly to renounce himself, and to be in a sort of ecstasy of mind, and to see that thou, the Creator of all things, hast nothing amongst creatures like unto thyself. Unless a man be set free from all creatures, he can- not wholly attend unto divine things. And therefore are there so few comtemplative, for that few can wholly withdraw themselves from things created and perishing. 2. To obtain this, there is need of much grace, to elevate the soul, and carry it away above itself. And unless a man be uplifted in spirit, and be Psalm Iv. 6. *Matt. vi. 22. Of paving iUt (flxmtnx^ Uv tU (f^xmtn. 16^ freed from all creatures, and wholly united unto God, whatsoever he knoweth, and whatsoever he hath, is of small account. A long while shall he be little, and lie grovelling below, whoever he be that esteemeth anything great, save the one only infinite eternal Good. And whatsoever is not God, is nothing, and ought to be accounted of as nothing. There is great difference between the wisdom of a man devout and taught of God, and the knowledge of a man learned and studious. Far more noble is that learning which floweth from above, from the divine influence, than that which is painfully gotten by the wit of man. 3. There are many that desire contemplation, but they endeavor not to practise those things that are needful thereunto. A great hindrance it is, that men rest in signs and in the things of sense, and little heed perfect mortifi- cation. I know not what it is, by what spirit we are led, nor what we pretend, we that seem to be called spiritual^ that we take so much pains, and are so full of anxiety about transitory and mean things, and so rarely think of our own inward concernments with full recollection of mind. 4. Alas, presently, after a slight recollection, we rush into outward things again, and weigh not our works with diligent examination. We heed not where our affections lie, nor bewail the impurity that is in all our actions. 170 For " all flesh had corrupted his way," and there- fore did the great deluge ensue.^ Since, then, the inward affection is much cor- rupted, the action thence proceeding must needs be corrupted also, a proof of the absence of all inward strength. From a pure heart proceedeth the fruit of a good life. 5. We ask how much a man has done i but from what principle he acts, is not so diligently considered. We enquire whether he be courageous, rich, hand- some, skilful, a good writer, a good singer, or a good laborer; but how poor he is in spirit, how patient and meek, how devout and spiritual, is seldom spoken of. Nature respecteth the outward things of a man, grace turneth itself to the inward. The one is often disappointed ; the other hath her trust in God, and so is not deceived. CHAPTER XXXII. Of Self-Denial^ and renotmcing every Evil Appetite, liTY son, thou canst not possess perfect liberty un- less thou wholly renounce thyself.^ They all are but in fetters who merely seek their own interest, and are lovers of themselves. Covetous are they, curious, wanderers, always seeking what is soft and delicate, not the things of Jesus Christ, but *Gen. vi. 12; vii. 21. ^Matt. xvi. 24; xix. 8, 9. 171 oftentimes devising and framing that which will not continue. For all that is not of God shall perish. Keep this short and complete saying : " Forsake all and thou shalt find all." Forego desire and thou slialt find rest. Consider this well, and when thou hast fulfilled it, thou shalt understand all things. 0 Lord, this is not the work of one day, nor chil- dren's sport : yea rather in this short word is included all perfection. My son, thou oughtest not to turn back, nor at once to be cast down, when thou hearest of the way of the perfect ; but rather to be stirred up to higher things, and at least in longing desire to sigh after them. 1 would it were so with thee, that thou wert arrived at this, to be no longer a lover of thyself, but to stand merely at my beck, and at his whom I have appointed a father over thee ; then thou shouldst exceedingly please me, and all thy life should pass away in joy and peace. Thou hast yet many things to part with, which unless thou wholly resign unto me, thou shalt not attain to that which thou desirest. " I counsel thee to buy of me gold tried in the fire, that thou mayest become rich ; " ^ that is, heavenly wisdom, which treadeth under foot all lower things. Set little by earthly wisdom, and study not to please others or thyself. * Rev. iii. 1 8. 172 m m ^xcutnm 0f (^tfA'^ f 3. I said, that mean things must be bought with things which, among men, seem precious and of great esteem. For true heavenly wisdom doth seem very mean, of small account, and almost forgotten among men, as having no high thoughts of itself, nor seeking to be magnified upon earth. Many indeed praise it with their lips, but in their life they are far from it ; yet is it the precious pearl,^ which is hidden from many, CHAPTER XXXIII. Of Inconstancy of Hearty and of having our Final Intent directed unto God, MY son, trust not to thy feelings, for whatever they be now, they will quickly be changed towards some other thing. As long as thou livest, thou art subject to change,^ even against thy will ; so that thou art at one time merry, at another sad ; at one time quiet, at another troubled; now devout, now undevout; now diligent, now listless ; now grave, and now light. But he that is wise and well instructed in the Spirit standeth fast upon these changing things ; not heeding what he feeleth in himself, or which way the wind of instability bloweth ; but that the whole intent of his mind may be to the right and the best end. For thus he will be able to contL'^ue one and the same and unshaken, in the midst of so many various * Matt. xiii. 40. * Job xiv. 2. m m ^wntnm t^f (&t^iV^ f xrm 173 events directing continually the single eye of his intent unto me. 2, And the purer the eye of the intent is,i with so much the more constancy doth a man pass through the several kinds of storms which assail him. But in many the eye of a pure intent waxes dim, for it is quickly drawn aside to any pleasurable object which meets it. For it is rare to find one who is wholly free from all blemish of self-seeking. So of old the Jews came to Bethany to Martha and Mary, not for Jesus' sake only, but that they might see Lazarus also.^ The eye of our intent therefore is to be purified, that it may be single and right,^ and is to be directed unto me, beyond all the various earthly objects which come between. CHAPTER XXXIV. That God is precious^ above all Thmgs^ and in all Things^ to him that loveth Hi7n. "DEHOLD! My God, and my All." What would . ^ I more, and what greater happiness can I desire 1 O sweet and delightful word ! but to him only that loveth the word, not the world nor the things that ^re in the world. "My God, and my All!" To him that under- ' Matt. vi. 22. ^ John xii. 9. ^ Matt. vi. 22. 174 m m M^utnm w^^^* standeth, enough is said ; and to repeat it again and again, is pleasant to him that loveth. For when thou art present, all things do yield delight; but when thou art absent, everything be- cometh irksome. Thou givest quietness of heart, and much peace^ and pleasant joy. Thou makest us to take delight in all things, and in all to praise thee ; neither can anything please long without thee ; but if it be pleasant and grateful, thy grace must needs be present, and it must be seasoned with the sweetness of thy wisdom. 2. What will not be pleasant to the taste unto him who hath a true rehsh for thee ? And to him that hath no relish for thee, what can be pleasant ? But the wise men of the world, and they also who rehsh the things of the flesh, come short of thy wis- dom ; 1 for in the former is found much vanity, and in the latter death. But they that follow thee in contempt of worldly things, and mortification of the flesh, are known to be truly wise : for they are brought over from vanity to truth, from the flesh to the spirit. These relish God; and what good soever is found in creatures, they wholly refer unto the praise of their Maker. Great, however, yea, very great is the difference between the sweetness of the Creator and of the creature, of eternity and of time, of light uncreated and of the light that receiveth its light therefrom. I Cor. i. 26; Rom. viii. 5; i John ii. 16. 3. O thou everlasting Light, surpassing all created lights, dart the beams of thy brightness from above^ to pierce all the most inward parts of my heart. Purify, rejoice, enlighten and enliven my spirit with all the powers thereof, that I may cleave unta thee with abundance of joy and triumph. O when will that blessed and desired hour come, that thou mayest satisfy me with thy presence, and mayest be unto me all in all. So long as this is not granted me, I shall not have perfect joy. Still alas ! the old man doth live in me : ^ he is not wholly crucified, he is not perfectly dead. Still doth he mightily strive against the Spirit, and stirreth up inward wars, and suffereth not the king- dom of my soul to be in peace. 4. But thou that rulest the power of the sea, and stillest the rising of the waves thereof,^ arise and help me! Scatter the nations that delight in war,^ crush thoa them in thy might. Display thy greatness, I beseech thee, and let thy right hand be glorified, for there is no other hope or refuge for me, save in thee, O Lord my God.^ ' Rom. vii. ^ Psaim Ixxxix. 9. ^ Psalm Ixviii. 30. Psalm xxxi. 14. 176 m (^n&nxxm ©mptetiutt. CHAPTER XXXV. T/ia^ there is no Security from Temptation in this Life. IVyf Y son, thou art never secure in this life, but, as long as thou livest,^ thou shalt always need spiritual armor. Thou dwellest among enemies, and art assaulted on the right hand and on the left.^ If therefore thou defend not thyself on every side with the shield of patience, thou canst not be long without a wound. Moreover, if thou fix not thy heart on me with sin- cere willingness to suffer all things for me, thou wilt not be able to bear the heat of this combat, nor to attain to the palm of the blessed. Thou oughtest therefore manfully to go through all, and to secure a strong hand against whatsoever v/ithstandeth thee. For to him that overcometh is manna given, but for the indolent there remaineth much misery. 2. If thou seek rest in this life, how wilt thou then attain to the everlasting rest.'* Dispose not thyself for much rest, but for great patience. Seek true peace, not in earth, but in heaven ; not in men, nor in any other creature, but in God alone. For the love of God thou oughtest cheerfully to ^ Job vii. I. ^2 Cor. vi. 7.